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H & - * .
AN
EXPOSITION
OF THE
Old and New Testament:
■
WHEREIN
EACH CHAPTER IS SUMMED UP IN ITS CONTENTS ; THE SACRED TEXT INSERTED
AT LARGE, IN DISTINCT PARAGRAPHS ; EACH PARAGRAPH REDUCED
TO ITS PROPER HEADS ; THE SENSE GIVEN,
AND LARGELY ILLUSTRATED ;
WITH
PRACTICAL REMARKS AND OBSERVATIONS:
BY MATTHEW HENRY,
LATE MINISTER OF THE GOSPEL.
A NEW EDITION:
EDITED BY
THE REV. GEORGE BURDER, AND THE REV. JOSEPH HUGHES, A. M.
WITH THE
LIFE OF THE AUTHOR,
BY THE
BEV. SAMUEL PALMER,
VOL. VI.
PHILADELPHIA :
ED. BARRINGTON & GEO. D. HAS WELL,
MARKET STREET.
.
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AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
ON THE
REMAINING BOOKS
OF THE
NEW TESTAMENT;
NAMELY,
THE ACTS OF THE
II. TIMOTHY,
APOSTLES,
TITUS,
ROMANS,
PHILEMON,
T. CORINTHIANS,
HEBREWS,
11. CORINTHIANS,
JAMES,
GALATIANS,
I. PETER,
EPHESIANS,
II. PETER,
PHILIPPIANS,
I. JOHN,
COLOSSIANS,
II. JOHN,
I. THESSALONIANS,
ill. JOHN,
II. THESSALONIANS,
JUDE, AND THE
1. TIMOTHY,
REVELATION.
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f/ilTOl/l] A
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
ACTS OF THE APOSTLES.
We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our
blessed Saviour, its great Author, which was related and left upon record by four several inspired
writers, who all agree in this sacred truth, and the incontestable proofs of it, That Jesus is the Christ ,
the Son of the living God . Upon this rock the Christian church is built ; and how it began to be built
upon this rock, comes next to be related in this book which we have now before us. Of this we have
the testimony only of one witness ; for the matters of fact concerning Christ, were much more necessary
to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we
might have had as many books of the Acts of the Apostles as we have Gospels, nay, as we might have
had Gospels ; but, for tear of overburthening the world, (John 21. 25.) we nave sufficient to answer the
end, if we will but make use of it.
The history of this book (which was always received as a part of the sacred canon) may be considered,
I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them.
The promises there made, we here find made good ; particularly the great promise of the descent of the
Holy Ghost, and his wonderful operations, both on the apostles, (whom here in a few days we find quite
other men than what the gospels left them ; no longer weak-headed and weak-hearted, but able to say that
which then they were not able to bear, (John 16. 12. ) and bold as lions to face those'hardships which then
as lambs they trembled at the thought of,) and also with the apostles, making the word mighty to the
pulling down of Satan's strong holds, which had been before comparatively preached in vain. The
commission there granted to the apostles we here find executed, and the powers there lodged in them
exerted in miracles wrought on the bodies of people — miracles of mercy, restoring sick bodies to health,
and dead bodies to life — miracles of judgment, striking rebels blind or dead ; and much greater miracles
wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and ut¬
terance ; and this in pursuance of Christ’s purposes, and in performance of his promises, which we had
in the gospels. The proofs of Christ’s resurrection, which the gospels closed with, are here abundantly
corroborated, not only by the constant and undaunted testimony of those that conversed with him after
he rose, (who had all deserted him, and one of them denied him, and would not otherwise have been
rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were
enabled to own him more resolutely than ever, in defiance of bonds and deaths,) but by the working of
the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the
word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last,
should be the most convincing proof of his divine mission. Christ had told his disciples that they should
be his witnesses, and this book brings them in witnessing for him ; that they should be fshers of men,
and here we have them enclosing multitudes in the gospel-net ; that they should be the lights of the
world, and here we have the world enlightened by them ; but that day-spring from on high which we
there discerned in the first appearing of, we here find shining more and more. The corn of wheat,
which there fell to the ground, here springs up and bears much fruit ; the .gram of mustard-seed there
is here a great tree ; and the kingdom of heaven, which was then at hand, is here set up. Christ’s pre¬
dictions of the virulent persecutions which the preachers of his gospel should be afflicted with (though
one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much
opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary
supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testa¬
ment verifies the promises made to the fathers in the former jiart, (as appears by that famous and solemn
acknowledgment of Solomon’s, which runs like a receipt in full, 1 Kings 8. 56. There has not. faded
one word of all his good promise which he promised by the hand of Moses his servant,) so the latter part
of the history of the New Testament exactly answers to the word of Christ in the former part of it : and
thus they mutually confirm and illustrate each other.
II. As looking forward to the following epistles, which are an explication of the gospels, which open the
mystery of Christ’s death and resurrection, the history whereof we had in the gospels. ^ This book in¬
troduces them, and is a key to them, as the history of David is to David’s psalms. We are members
of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we
are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four
gospels shewed us how the foundation of that house was laid ; this shews us how the superstructure be¬
gan to be raised. 1. Among the Jews and Samaritans, which we have an account of in the former part
6
THE ACTS.
of this book. 2. Among the Gentiles, which we have an account of in the latter part : from thence,
and downward to our own day, we find the Christian church subsisting in a visible profession of faith in
Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into
religious societies, statedly meeting in religious assemblies, attending on the apostles’ doctrine, and join¬
ing in prayer and breaking of bread, under the conduct and precedency of men that gave themselves to
prayer and the ministry of the word, and in a spiritual communion with all in every place that do like¬
wise. Such a body as this there is now in the world, which we belong to : and, to our great satisfaction
and honour, in this book we find the rise and original of it, vastly different from the Jewish church, and
erected upon its ruins ; but undeniably appearing to be of God, and not of man. With what confidence
and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees wiih
this fiattern in the mount ; to which we ought religiously to conform and confine ourselves.
Two things more are to be observed concerning this book. (1.) The penman of it. It was written by
Luke, who wrote the third of the four gospels, which bears his name ; and who (as the learned Ur.
Whitby shews) was, very probably, one of the seventy disciples, whose commission (Luke 10. 1, &c.)
was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his
services and sufferings. Only Luke is with me , 2 Tim. 4. 11. We may know by his style in the latter
part of this book, when and where he was with him, for then he writes, We did so and so, as ch. 16. 10.
— 20. 6. and from thenceforward to the end of the book. He was with Paul in his dangerous voyage to
Rome, when he was carried thither a prisoner ; was with him when from his prison there he wrote his
epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke
wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant
to him ; for the history concludes with St. Paul’s preaching there in his own hired house. (2. ) The title
of it ; The Acts of the Afiostles ; of the holy Afiostles, so the Greek copies generally read it, and so they
are called, Rev. 18. 20. Rejoice over her, ye holy afiostles. One copy inscribes it, The Acts of the
Afiostles by Luke the Evangelist. [1.] It is the history of the apostles ; yet here is in it the history of
Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were indued with
the same Spirit, and employed in the same work. And of those that were apostles, it is the history of
Peter and Paul only that is here recorded ; (and Paul was now of the twelve ;) Peter the apostle of the
circumcision, and Paul the apostle of the Gentiles, Gal. 2. 7. But this suffices as a specimen of what
the rest did in other places, pursuant to their commission, for they were none of them idle. And as we
are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought
so, the same we are to think here concerning what is related of the apostles, and their labours ; for what
more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted,
is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all ;
this is gold, silver, and firecious stones, built upon the foundation ; that is wood, hay, and stubble. [2.]
It is called their acts, or doings. Gesta afiostolorum. So some, rijd^wc — their practices of the lessons
their Master had taught them. The apostles were active men ; and though the wonders they did were
by the word, yet they are fitly called their acts ; they spake, or rather the Spirit by them sfiake, and it
was done. The history is filled with their sermons and their sufferings ; yet so much did they labour in
their preaching, and so voluntarily did they expose themselves to sufferings, and such were their
achievements by both, that they may very well be called their acts.
THE ACTS, I.
CHAP. I.
The inspired historian begins his narrative of the Acts of the
Apostles, I. With a reference to, and a brief recapitula¬
tion of, his gospel, or history of the life of Christ, inscri¬
bing this, as" he hod done that, to his friend Theophilus, v.
1, 2. II. With a summary of the proofs of Christ’s resur¬
rection, his conference with his disciples, and the instruc¬
tions he gave them during the forty days of his continuance
on earth, v. 2 . . 5. III. With a particular narrative of
Christ’s ascension into heaven, his disciples’ discourse with
him before he ascended, and the angels’ discourse with
them after he was ascended, v. 6 . . 11. IV. With a gene¬
ral idea of the embryo of the Christian church, and its state
from Christ’s ascension to the pouring out of the Spirit, v.
12. . 14. V. With a particular account of the filling up of
the vacancy that was made in the sacred college by the
death of Judas, bv the electing of Matthias in his room,
v. 15.. 26.
I . rpHE former treatise have I made, O
B Theophilus, of all that Jesus be-
gan both to do and teach, 2. Until the day
in which he was taken up, after that he
through the Holy Ghost had given com¬
mandments unto the apostles whom he
had chosen: 3. To whom also he shewed
himself alive after his passion by many in¬
fallible proofs, being seen of {hem forty
days, and speaking of the things pertain¬
ing to the kingdom of God : 4. And, be¬
ing assembled together with them, com¬
manded them that they should not depart
from Jerusalem, but wait for the promise
of the Father, which, saith he, ye have
heard of me. 5. For John truly baptized
with water ; but ye shall be baptized with
the Holy Ghost not many days hence.
In these verses,
I. Theophilus is put in mind, and we in him, of
St. Luke’s gospel, which it will be of use for us to
cast an eye upon before we enter upon the study of
this book, that we may see not only how this begins
there where that breaks off, but that, as in water
face answers to face, so do the acts of the afiostles to
the acts of their Master, the acts of his grace.
1. His patron, to whom he dedicates this book, (I
should rather say his fiufiil, for he designs, in dedi¬
cating it to him, to instruct and direct him, and not
to crave his countenance or protection,) is, Theophi¬
lus, v. 1. In the epistle dedicatory before his gos-
el, he had called him most excellent Theofihilus,
ere he calls him no more than O Theofihilus, not
that he had lost his excellency, or that it was dimi¬
nished and become less illustrious ; but either hr
THE ACTS, i.
7
had now quitted his place, whatever it was, for the 1
sake of which that title was given him ; or, he was
now grown into years, and despised such titles of
respect more than he had done ; or Luke was grown
more intimate with him, and therefore could address
him with the more freedom. It was usual with the
ancients, both Christian and heathen writers, thus to
inscribe their writings to some particular persons.
But the directing some of the books of the scripture
so, is an intimation to each of us to receive them as
if directed to us in particular, to us by name ; for
whatsoever things were written before time, were
i written for our Learning.
2. His gospel is here called the former treatise
which he had^made, which he had an eye to in wri¬
ting this, intending this for a continuation and con¬
firmation of that, -re* Ti-gi-rov hoy tv — the former word.
What is written of the gospel, is the word as truly
as what was spoken ; nay, we know no unwritten
word that we are to give credit to, but as it agrees
with that which is written. He made the former
treatise, and now is divinely inspired to make this,
for Christ’s scholars must "go on toward perfection,
Heb. 6. 1. And therefore their guides must help
them on, must still teach the people knowledge,
(Eccl. 12. 9.) and not think that their former la¬
bours, though ever so good, will excuse them from
further labours ; but they should rather be quickened
and encouraged by them, as St. Luke here, who, be¬
cause he had laid the foundation in a former trea¬
tise, will build upon it in this. Let not this there¬
fore drive out that ; let not new sermons and new
books make us forget old ones, but put us in mind
of them, and help us to improve them.
3. The contents of his gospel were, that, all that ,
which Jesus began both to do and teach ; and the
same is the subject of the writings of the other three
evangelists. Observe, (1.) Christ both did and
taught. The doctrine he taught was confirmed by
the miraculous works he did, which proved him a
teacher come from God, John 3. 2. And the duties
he taught were copied out in the holy gracious works
he did, for he hath left us an example, and that such
as proves him a teacher come from God too, for by
their fruits ye shall know them. Those are the
best ministers, that both do and teach, whose lives
are a constant sermon. (2.) He began both to do
and teach ; he laid the foundation of all that was to
be taught and done in the Christian church. His
apostles were to carry on and continue what he be¬
gan, and to do and teach the same things. Christ
set them in, and then left them to go on, but sent his
Spirit to empower them both to do and teach. It is
a comfort to those who are endeavouring to carry on
the work of the gospel, that Christ himself began
it. The great salvation at the first began to be spo¬
ken by the Lord, Heb. 2. 3. (3.) The four evange¬
lists, and Luke particularly, have handed down to
us all that Jesus began both to do and teach ; not
all the particulars, the world could not have con¬
tained them ; but all the heads, samples of all, so
many, and in such variety, that by them you may
judge of the rest We have the beginnings of his
doctrine, (Matt. 4. 17.) and the beginnings of his
miracles, John 2. 11. Luke had spoken, had treat¬
ed, of all Christ’s sayings and doings, had given us
a general idea of them, though he had not recorded
each in particular.
4. The period of the evangelical stoiy is fixed to
the day in which he was taken up, v. 2. Then it
was that he left this world, and his bodily presence
was no more in it. St. Mark’s gospel concludes
with the Lord's being received up into ■ heaven,
(Mark 16. 19.) and so does St. Luke’s, Luke 24. 51.
Christ continued doing and teaching to the last, till
he was taken up to the other work he had to do
within the veil.
!| II. The tru h of Christ’s resurrection is maintain¬
ed and evidenced, v. 3. That part of what was re¬
lated in the former treatise, was so material, that it
was necessary to be upon all occasions repeated.
The great evidence of his resurrection, was, that he
shewed himself alive to his apostles ; being alive, he
shewed himself so, and he was seen of them. They
were honest men, and one may depend upon their
testimony ; but the question is, whether they were
not imposed upon, as many a well-meaning man is.
No, they were not ; for,
1. The proofs were infallible, Ttx^jig/a — plain in¬
dications, both that he was alive, (he walked and
talked with them, he ate and drank with them,) and
that it was he himself, and not another, for he shew¬
ed them again and again the marks of the wounds in
his hands, and feet, and side ; which was the utmost
proof the thing was capable of, or required.
2. They were many, and often repeated ; he was
seen by them forty days; not constantly residing with
them, but frequently appearing to them, and bring¬
ing them by degrees to be fully satisfied concerning
it, so that all their sorrow for his departure was done
away by it. Christ’s staying upon earth so long
after he was entered upon his state of exaltation and
glory, to confirm the faith of his disciples, and com¬
fort their hearts, was such an instance of condescen¬
sion and compassion to believers, as may fully as¬
sure us, that we have a high-priest that is touched
with the feeling of our infirmities.
III. A general hint given of the instructions he
furnished his disciples with, now that he was about
to leave them. Since he breathed on them, and
opened their understandings, they were better able
to receive them.
1. He instructed them concerning the work they
were to do; He gave commandments to the apostles
whom he had chosen. Note, Christ’s choice is al¬
ways attended with his charge. Those whom he
elected into the apostleship, expected he should give
them preferments, but, instead of that, he gave
them commandments. When he took his journey,
and gave authority to his servants, and to every one
his work, (Mark 13. 34.) he gave them ■ command¬
ments through the Holy Ghost, which he was him¬
self filled with as Mediator, and which he had
breathed into them. In giving them the Holy Ghost,
he gave them his commandments ; for the Comforter
will be a commander ; and his office was to bring to
their remembrance what Christ had said. He charged
those that were apostles by the Holy Ghost ; so the
words are placed. It was their recehung the Holy
Ghost, that sealed their commission, John 20. 22.
He was not taken up till after he had given them
their charge, and so finished his work.
2. He instructed them concerning the doctrine
they were to preach ; He spake to them of the things
pertaining to the kingdom of God. He had given
them a general idea oi' that kingdom, and the certain
time it should be set up in the world ; (in his para¬
ble, Mark 13.) but here he let them more into the
nature of it, as a kingdom of grace in this world, and
of glory in the other ; and opened to them that cove
nant which is the great charter by which it is incor
porated. Now this was intended, (1.) To prepare
them to receive the Holy Ghost, and to go through
that which they were designed for. He tells them
in secret what they must tell the world ; and they
shall find that the Spirit of truth, when he comes, will
say the same. (2.) To be one of the proofs of
Christ’s resurrection ; so it comes in here ; the disci¬
ples, to whom he shewed himself alive, knew that it
was he, not only by what he shelved them, but bv
what he said to them. None but he could speak
thus clearly, thus fully, of the things pertaining to
the kingdom of God. He did not entertain them
with discourses of politics or the kingdoms of men,
8
THE ACTS, I.
of philosophy or the kingdom of nature, but pure
divinity and the kingdom of grace ; the things which
most nearly concerned them, and those to whom
they were sent.
IV. A particular assurance given them, that they
should now shortly receive the Holy Ghost, with
orders given them to expect it; (n. 4, 5.) he being
assembled together with them, probably in the in¬
terview at the mountain in Galilee, which he had
appointed before his death ; for there is mention of
their coming together again, {y. 6.) to attend his as¬
cension. Though lie had now ordered them to Gali¬
lee, yet they must not think to continue there ; no,
they must return to Jerusalem, and not depart
thence. Observe,
1. The command he gives them to wait ; this was
to raise their expectations of something great ; and
something very great they had reason to expect
from their exalted Redeemer. ( 1. ) They must wait
till the time appointed, which is now not many days
hence. They that by faith hope promised mercies
will come, must with patience wait till they do come ;
according to the time, the set time. And when the
time draws nigh, as now it did, we must, as Daniel,
look earnestly for it, Dan. 9. 3. (2.) They must
wait in the place appointed, in .Jerusalem, for there
the Spirit must be. first poured out,.be cause Christ
was to be as King upon the holy hill of Zion ; and
because the word of the J^ord must go forth from
Jerusalem ; that must be the mother-church. There
Christ was put to shame, and therefore there he will
have this honour done him ; and this favour is done
to Jerusalem, to teach us to forgive our enemies and
persecutors. The apostles were more exposed to
danger at Jerusalem than they would have been in
Galilee ; but we may cheerfully trust God with our
safety, when we keep, in the way of our duty. The
apostles were now to put on a public character, and
therefore must venture in a public station ; Jerusa¬
lem was the fittest candlestick for those lights to be
sepupin.
2. xThe assurance he gives them that they shall
not wait in vain ; the blessing designed them shall
come, and they shall find it was worth waiting for ;
You shall be baptized with the Holy Ghost : that is,
(1,.) “ The Holy Ghost shall be poured out upon you
more plentifully- than ever.;> They had already
been breathed upon with the Holy Ghost, (John 20.
22. ) and they had found the benefit of it ; but now
they shall have larger measures of his gifts, graces,
and comforts, and be baptized with them; where
there seems to be an allusion to those Old Testa¬
ment promises of the pouring out of the Spirit, Joel
2. 28. Isa. 44. 3. — 32. 15. (2.) “ Ye shall be cleansed
and purified by the Holy Ghost, as the priests were
baptized and washed with water, when they were
consecrated to the sacred function ; They had the
sign, ye shall have the thing signified. Ye shall be
sanctified by the truth,, as the Spirit shall lead you
more and more into it, and your consciences purged
by the witness of the Spirit, that ye may serve" the
living God in the apostleship. ” (3.) “Ye shall
hereby be more effectually than ever engaged to
your Master, and to his conduct, as Israel was bap¬
tized unto Moses in the cloud, and in the sea ; ye
shall be tied so fast to Christ, that ye shall never,
for fear of any sufferings, forsake him again, as once
you did. ”
Now this gift of the Holy Ghost he speaks of, [1.]
As the promise of the Father, which they had heard
of him, and might therefore depend upon.
First, The Spirit was given by promise, and it was
at this time the great promise, as that of the Mes¬
siah was before, (Luke 1. 72.) and that of eternal
life is now, 1 John 2. 25. Temporal good things are
given by Providence, but the Spirit and spiritual
blessings are given by promise, Gal. 3. 18. The
Spirit of God is not given as the spirit of men is giv»*n
us, and formed within us, by a course of nature,
(Zech. 12. l.)but by the word of God. 1. That
the gift may be the more valuable, Christ thought
the promise of the Spirit a legacy worth leaving to
his church. 2. That it may be the more sure, and
that the heirs of promise may be confident of the im
mutability of God's counsel herein. 3. That it may
be of grace, peculiar grace, and may be received by
faith, laying hold on the promise, and depending
upon it. A" Christ, so the Spirit is received by faith.
Secondly, It was the promise of the Father, of
Christ’s Father. Christ, as Mediator, had an eye
to God as his Father, fathering his design, and own¬
ing it all along. Of our Father , who, if he give us
the adoption of sons, will certainly give us the Spirit
of adoption. Gal. 4. 5, 6. He will give the Spirit,
as the Father of lights, as the Father of spirits, and
as the Father of mercies; it is the promise of the
Father.
Thirdly, This promise of the Father they had
heard from Christ many a time, especially in the
farewell sermon he preached to them a little before
he died, wherein he assured them, again and again,
that the Comforter should come. This confirms the
promise of God, and encourages us to depend upon
it, that we have heard it from Jesus Christ ; for in
him all the promises of God are yea, and amen.
“You have heard it from me, and I will make it
good. ”
[2.] As the prediction of John Baptist ; for so far
Christ here directs them to look ; ( v . 5.) “ You have
not only heard it from me, but you had it from John ;
when he turned you over to me, he Said, (Matt. 3.
11.) I indeed baptize you with water, but he that
comes after me, shall baptize you with the Holy
Ghost. ” It is a great honour that Christ now does
to John, not only to quote his words, but to make this
great gift of the Spirit, now at hand, to be the ac¬
complishment of them. Thus he confirmeth the
word of his servants, his messengers, Isa. 44. 26.
But Christ can do more than any of his ministers.
It is an honour to them to be employed in dispensing
the means of grace, but it is his prerogative to give
the Spirit of grace. He shall baptize you with the
Holy Ghost ; shall teach you by his Spirit, and give
. his Spirit to make intercession in you ; which is more
than the best ministers preaching with us.
Now this gift of the Holy Ghost thus promised,
thus prophesied of, thus waited for, is that which
we find the apostles received in the next chapter,
for in that this promise had its full accomplishment ;
that was it that shall come, and we look for no other ;
for it is here promised to be given not many days
hence. He does not tell them how many, because
they must keep every day in a frame fit to receive it.
Other scriptures speak of the gift of the Holy Ghost
to ordinary believers, this sneaks of that particular
power which, by the Holy Ghost, the first preachers
of the gospel, and planters of the church, were en¬
dued with, enabling them infallibly to relate to that
age, and record to posterity, the doctrine of Christ,
and the proofs of it ; so that by virtue of this pro¬
mise, and the performance of it, we receive the
New Testament as of divine inspiration, and venture
our souls upon it.
6. When they therefore were come to¬
gether, they asked of him, saying, Lord,
wilt thou at this time restore again the
kingdom to Israel ? 7. And he said unto
them, It is not for you to know the times
or the seasons, which t he Father hath put
in his own power. 8. But ye shall leee ve
power, after that the Holy Ghosi is come
THE t
upon you : and ye shall be witnesses unto
me both in Jerusalem, and in all Judea,
and in Samaria, and unto the uttermost
part of the earth. 9. And when he had
spoken these things, while they beheld, he
was taken up ; and a cloud received him
out of their sight. 10. And while they
looked stedfastly toward heaven as he went
up, behold, two men stood by them in white
apparel ; 11. Which also said, Ye men of
Galilee, why stand ye gazing up into hea¬
ven ? This same Jesus, which is taken up
from you into heaven, shall so come in Hie
manner as ye have see ft him go into heaven.
In Jerusalem Christ, by his angel, had appointed
his disciples to meet him in Galilee ; there he ap¬
pointed them to meet him in Jerusalem again, such
a day ; thus he would try their obedience, and it was
found ready and cheerful ; they came together, as he
appointed them, to be the witnesses of his ascension ;
which here we have an account of. Observe,
I. The question they asked him at this interview.
They came together to him, as those that had con¬
sulted, one another about it, and concurred in the
question, nemine contraclicente — unanimously ; they
came in a body, and put it to him as the sense of the
bouse Lord, wilt thou at this time restore again
the kingdom to Israel? Two Ways this may be
taken.
1. “ Surely thou wilt not at all restore it to the
present rulers of Israel, the chief priests and the
elders, that put thee to death, and, to compass that
design, tamely gave up the kingdom to Czesar, and
owned themselves his subjects ! What ! Shall those
that hate and persecute thee and us, be trusted with
power? That be far from thee.” Or rather,
2. “ Surely thou wilt now restore it to the Jewish
nation, as far as it will submit to thee as their king !”
Now two things were amiss in this question :
(1.) Their expectation of the thing itself. They
thought Christ would restore the kingdom to Israel,
that is, that he would make the nation of the Jews
as great and considerable among the nations as it
was in the days of David and Solomon, of Asa and
Jehoshaphat ; that, as Shiloh, he would restore the
sceptre to Judah, and the lawgiver ; whereas Christ
came to set up his own kingdom, and that a king¬
dom of heaven, not to restore the kingdom to Israel,
an earthly kingdom. See how apt even good men
are to place the happiness of the church too much in
external pomp and power ! As if Israel were not
glorious unless the kingdom were restored to it, nor
Christ’s disciples honoured unless they were peers
of the realm ; whereas we are bid to expect the cross
in this world, and to wait for the kingdom in the
other world. See how apt we are to retain what
we have imbibed, and how hard it is to get over the
prejudices of education ! The disciples having suck¬
ed in this notion with their milk, that the Messiah
was to be a temporal prince, they were long before
thev could be brought to have any idea of his king¬
dom as spiritual. See also how naturally we are
biassed in favour of our own people ! They thought
God would have no kingdom in the world, unless it
were restored to Israel ; whereas the kingdoms of
this world were to become his, in whom he would
be glorihed, whether Israel sink, or swim. See also
how apt we are to misunderstand scripture, and to
understand that literally, which is spoken figura-
th elv, and to expound scripture by our schemes,
whereas we ought to form our schemes by the scrip¬
tures. But when the Spirit shall be poured out from
Vol. vi. — B
DTS, 1. 9
on high, our mistakes will be rectified, as the apos¬
tles’ soon after were.
(2.)’ Their inquiry concerning the time of it;
“Lord, wilt thou do it at this time? Now thai thou
hast called us together, is it for this purpose, that
proper measures may be concerted for the restoring
of the kingdom to Israel? Surely there cannot be a
more favourable juncture than this.” Now herein
they missed it, [1.] That they were inquisitive into
that which their Master had never directed or en¬
couraged them to inquire into. [2.] That they
were impatient for the settingup of that kingdom in
which they promised themselves so great a share,
and would anticipate the divine counsels. Christ
had told them that they should sit on thrones, (Luke
22, 30. ) and now nothing will serve them but they
must be in the throne immediately, and cannot stay
the time ; whereas he that believeth, doth not make
haste, but is satisfied that God’s time is. the best
time.
II. The check which Christ gave to this question,
like that which he had a little before given to Peter’s
inquiry concerning John, What is that to thee? v. 7.
It is not for you to know the times and seasons. He
does not contradict their expectation that the king¬
dom would be restored to Israel, because that mfs-
take would soon be rectified by the pouring out of
the Spirit, after which they never had any more
thoughts of the temporal kingdom ; and also be¬
cause there is a sense of the expectation which is
true, the setting up of the gospel-kingdom in the
world ; and their mistake of the promise, shall not
make it of no effect; but he checks their inquiry
after the time.
1. The knowledge of this is not allowed to them ,
It is not for you to know, and therefore it is not for
you to ask. (1.) Christ is now parting from them,
and parts in love ; and yet he gives them this re¬
buke, which is intended for a caution to his church
in all ages, to take heed of splitting upon the rock
which was fatal to our first parents — an inordinate
desire of forbidden knowledge, and intruding into
things which we have not seen, because God has not
shewn. JVescire velle quee magister maximus docere
non vult, erudita inscitia est — It is folly to covet to
be wise above what is written, and wisdom to be con¬
tent to be no wiser. (2.) Christ had given his dis¬
ciples a great deal of knowledge above others, ( To
you it is given to know the mysteries of the kingdom
o f God, ) and had promised them his Spirit, to teach
them more ; now, lest they should be puffed up with
the abundance of the revelations, he here lets them
understand that there were some things which it
was not for them to know. We shall see how little
reason we have to be proud of our knowledge, when
we consider how many things we are ignorant of.
(3.) Christ had given his disciples instructions suf¬
ficient for the discharge of their duty, both before
his death, and since his resurrection, and this know¬
ledge he will have them to be satisfied in ; for it is
enough for a Christian, in whom vain curiosity is a
corrupt humour, to be mortified, and not gratified.
(4.) Christ had himself told his disciples the things
pertaining to the kingdom of God, and had pro¬
mised that the Spirit should shew them things to
come concerning it, John 16. 13. He had likewise
given them signs of the times, which it was their
duty to observe, and a sin to overlook, Matt. 24. 33.
16. 3. But they must not expect or desire to know,
either all the particulars of future events, or the
exact times of them. It is good for us to be kept in
the dark, and left at uncertainty concerning the times
and moments (as Dr. Hammond reads it) of future
events concerning the church, as well as concerning
ourselves ; concerning all the periods of time and
the final period of it, as well as concerning the period
of our own time.
10
THE ACTS, 1.
Prudens futuri t< mpnris exitum
Caliginosa nocte premit Deus—
But Jove, in goodness ever wise,
Hath hid, in clouds of thickest night,
All that in future prospect lies
Beyond the ken of mortal sight. — Hor.
As to the times and seasons of the year, we know in
general, there will be summer and winter counter-
changed, but we know not particularly which day
will be fair or which foul, either in summer or in
winter ; so, as to our affairs in this world, when it is
a summer-time of prosperity, that we may not be
secure, we are told there will come a winter-time
of trouble ; and in that winter, that we may not
despond and despair, we are assured that summer
will return ; but what this or that particular day
•will bring forth, we cannot tell, but must accommo¬
date ourselves to it, whatever it is, and make the
best of it
2. The knowledge of it is reserved to God as his
prerogative ; it is what the Father hath put in his
own power ; it is hid with him. None besides can
reveal the times and seasons to come ; known unto
God are all his works, but not to us, ch. 15. 18. It
is in his power, and in his only, to declare the end
from the beginning ; and by this he proves himself
to be God, Isa. 46. 10. And though he did think fit
sometimes to let '•he Old Testament prophets know
the times and the seasons, (as of the Israelites’ bon¬
dage in Egypt four hundred years, and in Babylon
seventy years,) yet he has not thought fit to let you
know the times and seasons, no not just how long it
shall be before Jerusalem be destroyed, though you
be so xvell assured of the thing itseif. He hath not
said that he will not give you to /mow something
more than you do of the times and seasons ; he did so
afterward to his servant John ; but he has put it in
his own power to do it or not, as he thinks fit ; and
what is in that New Testament prophecy discovered
concerning the times and the seasons, is so dark, and
hard to be understood, that, when we come to apply
it, it concerns us to remember this word, that it is
not for us to be positive in determining the times
and the seasons. Buxtorf mentions a saying of the
Rabbins concerning the coming of the Messiah ;
Pumpatur spiritus eorum qui supputant tempora —
Perish the men who calculate the time.
III. He cuts them out their work, and with au¬
thority assures them of an ability to go on with it,
and of success in it ; ** It is not for you to know the
times and the seasons, that will do you no good ; but
know this, (i>. 8.) that ye shall receive a spiritual
power, by the descent of the Holy Ghost upon you,
and shall not receive it. in vain, for ye shall be wit¬
nesses unto me and my glory, and your testimony
shall not be in vain, for it shall be received here in
Jerusalem, in the country about and all the world
over,”r. 8. If Christ make us serviceable to his
honour in our own day and generation, let that be
enough for us, and let not us perplex ourselves
about tunes and seasons to come. Christ here tells
them,
1. That their work should be honourable and
glorious; Ye shall be witnesses unto me. (1.) They
shall proclaim hint King, and publish those truths
to the world, by which his kingdom should be set
up, and he would rule. They must openly and so¬
lemnly preach his gospel to the world. (2.) They
shall prove this, shall confirm their testimony, not
as witnesses do, with an oath, but with the divine
seal of miracles and supernatural gifts ; Ye shall be
marti/rs to me, or mu martyrs, as some copies read
it ; for thev attested the truth of the gospel with
their sufferings, even unto death.
2. That their power for this work should be suf¬
ficient. They had not strength of their own for it,
nor wisdom or courage enough ; they were naturally
of the weak and foolish things of the world ; they
durst not appear as witnesses for Christ upon his
trial, neither as yet were they able. “ But ye shall
receive the power of the Holy Ghost coming upon
you, (so it may be read,) shall be animated and ac¬
tuated by a better spirit than your own ; ye shall
have power to preach the gospel, and to prove it
out of the scriptures of the Old Testament,” (which,
when they wer e. filled with the Holy Ghost, they did
to admiration, ch. 18. 28.) “and to confirm it both
by miracles and by sufferings.”
Note, Christ’s witnesses shall receive power Ccr
that work to which he calls them ; whom he em¬
ploys in his service, he will qualify them for it, and
bear them out in it.
3. That their influence should be great and very
extensive ; “ Ye shall be witnesses for Christ, and
shall carry his cause,” (1.) “ In Jerusalem ; there
ye must begin, and many there will receive your
testimony ; and they that do not, will be left inex¬
cusable.” (2.) “ Your light shall from thence shme
throughout all Judea, where before ye have labour¬
ed in vain.” (3.) “ Thence ye shall proceed to Sa¬
maria, though at your first mission ye were forbidden
to preach in any of the cities of ' the Samaritans.”
(4.) “ Your usefulness shall reach to the uttermost
part of the earth, and ye shall be blessings to the
whole world.”
IV. Having left these instructions with them, he
leaves them ; ( v . 9.) When he had spoken these
things, and had said all that he had to say, he blessed
them ; (so we were told, Luke 24. 50.) and while
they beheld him, and had their eye fixed upon am.,
receiving his blessing, he was gradually taken tip,
and a cloud received him out of their sight. We
have here Christ’s ascending on high ; not fetched
away, as Elijah was, with a chariot of fire and
horses of fire, but rising to heaven, as he rose from
the grave, purely by his own power ; his body being
now, as the bodies of the saints will be at the resur¬
rection, a spiritual body, and raised in power and
incorruption. Observe,
1. He began his ascension in the sight of his dis¬
ciples, even while they beheld. They did not see
him come up out of the grave, because they might
see him after he was risen, which would be satis¬
faction enough ; but they saw him go up toward
heaven, and had actually their eye upon him, with
so much care and attention of mind, that they could
not be deceived. It is probable that he did not f v
swiftly up, but moved upwards gently, for the further
satisfaction of his disciples.
2. He vanished out of their sight, in a cloud,
either a thick cloud, for God said that he would
dwell in the thick darkness ; or a bright cloud, to
signify the splendour of his glorious body. It was a
bright cloud that overshadowed him in his transfigu¬
ration, and most probably this was so, Matt. 17. 5.
This cloud received him, it is probable, when he
was gone about as far from the earth as the clouds
generally are ; yet it was not such a spreading cloud
as we commonly see, but such as just served to on •
close him. Now he made the clouds his chario ',
Ps. 104. 3. God had often come down in a cloud,
now he went up in one. Dr. Hammond thinks that
the clouds receiving him here, were the an gels re¬
ceiving him ; for the appearance of angels is ord:-
narilv olescribed by a cloud, comparing Exod. 15.
22. with Lev. 16. 2. By the clouds there is a sort
of a communication kept up between the upper and
lower world, in them the vapours are sent up fre m
the earth, and the dews sent down from heaven ;
fitly therefore does he ascend in a cloud, who is the
Mediator between God and man, by whom G< d’s
mercies come olown upon us, and our prayers con e
i up to him. This was the last that was seen of him,
| the eyes of a great many witnesses followed him into
THE ACTS, I.
the cloud: if we would know what came of him
then, we may find, (Dan. 7. 13.) That one like the
Son of man came with the clouds of heaven , and
came to the Ancient of days, and they brought him
in the clouds as he came near before him
V. The disciples, when he was gone out of their
sight, yet still continued looking up steaclfustly to
heaven, (y. 10. ) and this longer than it was fit they
should ; and why so ?
1. Perhaps, they hoped that Christ would pre¬
sently come back to them again, to restore the king¬
dom to Israel, and were loath to believe they should
now part with him for good and all ; so much did
they still dote upon his bodily presence, though he
had told them that it was expedient for them that
he should go away. Or, they look after him, as
doubting whether he might not be dropped, as the
sons of the prophets thought concerning Elijah, (2
Kings 2. 16.) and so they might have him again.
2. Perhaps, they expected to see some change in
the visible heavens, now upon Christ’s ascension,
that either the sun should be ashamed, or the moon
confounded, (Isa. 24. 23.) as being out-shone by his
lustre ; or rather, that they should shew some sign
of joy and triumph ; or perhaps they promised them¬
selves a sight or the glory of the invisible heavens, i
upon their opening to receive him. Christ had told
them, that hereafter they should see heaven opened ;
(John 1. 51.) and why should not they expect it
now ?
VI. Two angels appeared to them, and delivered
them a seasonable message from God. There was
a world of angels ready to receive our Redeemer,
now that he made his public entry into the Jerusa¬
lem above: we may suppose these two loath to be
absent then ; yet, to shew how much Christ had at
heart the concerns of his church on earth, he sent
two of those that came to meet him, back to his
disciples, who appear as two men in white apparel,
bright and glistering ; for they know, according to
the duty of their place, that they are really serving
Christ, when they are ministering to his seri’ants on
earth. Now we are told what they said to them,
1. To check their curiosity ; Ye men of Galilee,
why stand ye gazing up into heaven ? ' He calls
them men of Galilre, to put them in mind of the
rock out of which they were hewn. Christ had put
a great honour upon them, in making them his am¬
bassadors ; but they must remember that they are
men, earthen vessels, and men of Galilee, illiterate
men, looked upon with disdain. Now, say they,
“ IVhy stand ye here, like Galileans, rude and un¬
polished men, gazing up into heaven? What would
ye see ? You have seen all that ye were called to¬
gether to see, and why do ve look any further ? Why
stand ye gazing, as men frightened and perplexed,
!.j men astonished and at their wits’ end ?” Christ’s
disciples should never stand at a gaze, because they
have a sure rule to go by, and a sure foundation to
build upon.
2. To confirm their faith concerning Christ’s se¬
cond coming. Their Master had often told them
of that, and the angels are sent at this time season¬
ably to put them in mind of it ; “ This same Jesus,
who is taken up from you into heaven, and whom ve
are looking thus long after, wishing ye had him with
you again, is not gone for ever, for there is a day
appointed, in which he will come in like manner
thence, as ye have seen him go thither, and ye must
not expect him back till that appointed day!” (1.)
“ This same Jesus shall come again in his own per¬
son, clothed with this glorious body ; this same Je¬
sus, who came once to put away sin bu the sacrifice
of himse/f will appear a second time without sin,
(Heb. 9. 26, 28.) who came once in disgrace to be
judged, will come again in glory to judge. The same \
Jesus, who has given you your charge, will come I
again to call you to an account, how you have per¬
formed your trust ; he, and not another ,” Job 19.
27. (2.) “He shall come in like manner. He is
gone away in a cloud, and attended with angels ;
and behold, he comes in the clouds, and with him an
innumerable company cf angels? He is gone up
with a shout and with the sound of a trumpet, (Ps.
47. 5.) and he will descend from heaven with a
shout and with the trump of God, 1 Thess. 4. 16.
Ye have now lost the sight of him in the clouds and
in the air ; and whither he is gone, ye cannot follow
him now, but shall then, when ye shall be caught up
in the clouds, to meet the Lord in the air.” When
we stand gazing and trifling, the consideration of
our Master’s second coming should quicken and
awaken us : and when we stand gazing and trem¬
bling, the consideration of it should comfort and
encourage us.
12. Then returned they unto Jerusalem
from the mount called Olivet, which is from
Jerusalem a sabbath-days1 journey. 13.
And when they were come in, they went
up into an upper-room, where abode both
Peter, and James, and John, and Andrew,
Philip, and Thomas, Bartholomew, and
Matthew, James the son of Alpheus, and
Simon Zelotes, and Judas the brother of
James. 14. These all continued with one
accord in prayer and supplication, with the
women, and Mary the mother of Jesus,
and with his brethren.
We are here told,
1. From whence Christ ascended ; from the mount
of Olives, (v. 12.) from that part of it where the
town of Bethany stood, Luke 24. 50. There he be¬
gan his sufferings, (Luke 22. 39.) and therefore there
he rolled away the reproach of them by his glorious
ascension, and thus shewed that his passion and his
ascension had the same reference and tendency.
Thus would he enter upon his kingdom in the sight
of Jerusalem, and of those undutiful ungrateful citi¬
zens of his, that would not have him to reign over
them. It was prophesied of him, (Zech. 14. 4.)
That his feet shall stand upon the mount of Olives,
which is before Jerusalem, shall stand last there ;
and presently it follows, The mount of Olives shall
cleave in two. From the mount of Olives he as¬
cended, who is the good Olive-tree, whence we re¬
ceive the unction, Zech. 4. 12. Rom. 11. 24. This
mount is here said to be near Jerusalem, a sabbath-
day's journey from it, that is, a little way ; no fur¬
ther than devout people used to walk out on a sab¬
bath-evening, after the public worship was over, for
meditation ; some reckon it a thousand paces, others
two thousand cubits ; some seven furlongs, others
eight. Bethany indeed was fifteen furlongs from
Jerusalem, (John 11. 18.) but that part of the mount
of Olives which was next to Jerusalem, whence
Christ began to ride in triumph, was but seven or
eight furlongs off. The Chaldee paraphrast on Ruth
1. says, We are commanded to keep the sabbaths
and the holy days, so as not to go above two thou¬
sand cubits; which they build upon Josh. 3. 4. where,
in their march through Jordan, the space between
them and the ark w*as to be two thousand cubits.
God had not then thus limited them, but they limited
themselves ; and thus far it is a rule to us, not to
journev on the sabbath any more than in order to
the sabbath- work ; and as far as is necessary to that,
we are not only allowed, but enjoined, 2 Kings 4. 23.
2. Whither the disciples returned ; They came ti
Jerusalem, according to their Master’s appointment,
THE ACTS, 1.
though there they were in the midst of enemies ;
but it should seem that though immediately after
Christ’s resurrection they were watched, and were
in fear of the Jews, yet alter it was known that they
were gone into Galilee, no notice was taken of their
return to Jerusalem, nor any further search made
for them. God can find out hiding-places for his
people in the midst of their enemies, and so influence
Saul, that he shall not seek for David any more. At
Jerusalem they went up into an upper room, and
there abode ; not that they all lodged and dieted to¬
gether in one room, but there they assembled every
day, and spent time together in religious exercises,
in expectation of the descent of thd Spirit. Divers
conjectures the learned have about this upper room ;
some think it was one of the upper rooms in the
temple ; but it cannot be thought that the chief priests,
who had the letting of those rooms, would suffer
Christ’s disciples constantly to reside in any of
them. It was said indeed, by the same historian,
that they were continually in the temple ; (Luke 24.
53.) but that was in the courts of the temple, at the
hours of prayer, where they could not be hindered
from attending ; but, it should seem, this upper room
was in a private house. Mr. Gregory, of Oxford,
is of that mind, and quotes a Syriac scholiast upon
this place, who says that it was the same upper room
in which they had eaten the passovcr ; and though
that was called, uvkytov, this, ilirsgi'.v, both may sig¬
nify the same. “Whether,” says he, “it was in
the house of St. John the evangelist, as Euodius de¬
livered, or that of Mary the mother of John Mark,
as others have collected, cannot be certain.” Notes,
ch. 13.
3. Who the disciples were, that kept together.
The eleven apostles are here named, ( v . 13.) so is
Mary the mother of our Lord, ( v . 14.) and it is the
last time that ever any mention is made of her in the
scriptures. There were others that are here said
to be the brethren of cur Lord, his kinsmen according
to the flesh ; and, to make up the hundred and twaity
spoken of, ( v . 15.) we may suppose that all or most
of the seventy disciples were with them, that were
associates with the apostles, and were employed as
evangelists.
4. How they spent their time ; They all continued
with one accord in prayer and supplication. Ob¬
serve,
(1.) They prayed, and made supplication. All
God’s people are praying people, and give themselves
to prayer. It was now a time of trouble and danger
with the disciples of Christ, they were as sheep in
the midst of wolves ; and, Is any afflicted ? Let him
pray ; that will silence cares and fears. They had
new work before them, great work, and before they
entered upon it, they were instant in prayer to God
for his presence with them in it. Before they were
first sent forth, Christ spent time in prayer for them,
and now they in prayer for themselves. They were
waiting for the descent of the Spirit upon them, and
therefore abounded thus in prayer. The Spirit de¬
scended upon our Saviour when he was praying,
Luke 3. 21. Those are in the best frame to receive
spiritual blessings, that are in a praying frame.
Christ had promised now shortly to send the Holy
Ghost ; now that promise was not to supersede
prayer, but to quicken and encourage it. God will
be inquired of for promised mercies, and the nearer
the performance seems to be, the more earnest we
should be in prayer for it.
(2.) They continued in prayer, spent much time
tn it more than ordinary, prayed frequently, and
were long in prayer. They never missed an hour
of praver ; they resolved to persevere herein till
the Holy Ghost came, according to the promise ; to
pray, and not to faint. It was said, (Luke 24. 53.)
They were praising and blessing God ; here. They
continued in prayer and supplication ; for as praise
for the promise is a decent way of begging for the
performance, and praise for former mercy of begging
further mercy ; so, in seeking to God, we give him
the glory of the mercy and grace which we have
found in him.
(3.) They did this with one accord ; that intimates
that they were together in holy love, and that there
was no quarrel or discord among them ; and those
who so keep the unity of the Spirit in the bond of
peace, are best prepared to receive the comforts of
the Holy Ghost. It also speaks their worthy con¬
currence in the supplications that were made ;
though but one spake, they all prayed, and if, when
two agree to ask, it shall be done for them, much
more when many agree in the same petition. See
Matt. 18. 19.
15. And in those days Peter stood up in
the midst, of the disciples, and said, (the
number of the names together were about
an hundred and twenty,) 16. Men and
brethren, This Scripture must needs have
been fulfilled, which the Holy Ghost by
the mouth of David spake before concern¬
ing Judas, which was guide to them that
took Jesus. 17. For he was numbered
with us, and had obtained part of this min¬
istry. 18. Now this man purchased a field
with the reward of iniquity ; and falling
headlong, he burst asunder in the midst,
and all his bowels. gushed out. 19. And it
was known unto all the dwellers at Jeru¬
salem ; insomuch as that field is called in
their proper tongue, Aceldama, that is to
say, The field of blood. 20. F or it is writ¬
ten in the book of Psalms, Let his habita¬
tion be desolate, and let no man dwell
therein : and his bishopric let another take.
21. Wherefore of these men which have
companied with us all the time that the
Lord Jesus went in and out among us, 22.
Beginning from the baptism of John, unto
that same day that he was taken up from
us, must one be ordained to be a witness
with us of his resurrection. 23. And they
appointed two, Joseph called Barsabas,
who was surnamed Justus, and Matthias.
24. And they prayed, and said, Thou,
Lord, who knowest the hearts of all men ,
shew whether of these two thou hast cho¬
sen, 25. That he may take part of this
ministry and apostleship, from which Judas
by transgression fell, that he might go to
his own place. 26. And they gave forth
their lots; and the lot fell upon Matthias;
and he was numbered with the eleven
apostles.
The sin of Judas was not only his shame and ruin,
but it made a gap in the coliege of the apostles.
They were ordained twelve, with an eye to the
twelve tribes of Israel, descended from the twelve
patriarchs ; they were the twelve rtars that make
up the church's crown, (Rev. 12. 1.) and for them
twelve thrones were designed, Matt. 19. 28. Now
being twelve when they were learners, if they were
THE ACTS, 1.
but eleven when they were to be teachers, it would
occasion every one to inquire what was become of
the twelfth, and so revive the remembrance of the
scandal of their society ; and therefore care was
taken, before the descent of the Spirit, to fill up the
vacancy, which now we have an account of the doing
of, our Lord Jesus, probably, having given direc¬
tions about it, among other things which he spake
pertaining to the kingdom of God. Observe,
I. The persons concerned in this affair.
1. The house consisted of about an hundred and
twenty. These were the number of the names, that
is, the persons ; some think, the men only, distin¬
guished from the women. Dr. Lightfoot reckons
that the eleven apostles, the seventy disciples, and
about thirty-nine more, all of Christ’s own kindred,
country, and concourse, made up this one hundred
and twenty, and that these were a sort of synod, or
congregation of ministers, a standing presbytery,
(ch. 4. 23. ) to whom none of the rest durst join them¬
selves, ( ch . 5. 13. ) and that they continued together
till the persecution at Stephen’s death dispersed
them all but the afiostles ; (ch. 8. 1.) but he thinks
that beside these there were many hundreds in Je¬
rusalem, if not thousands, at this time, that believed ;
and we have indeed read of many that believed on
him there , but durst not confess him, and therefore I
cannot think, as he does, that they were now formed
into distinct congregations, for the preaching of the
word, and other acts of worship ; nor that there was
any thing of that till after the pouring out of the
Spirit, and the conversions in the following chapter.
Here was the beginning of the Christian church :
this hundred and twenty was the grain of mustard
seed that grew into a tree , the leaven that leavened
the whole lump.
2. The speaker was Peter, who had been, and
still was, the most forward man ; and therefore no¬
tice is taken of his forwardness and zeal, to shew
that he had perfectly recovered the ground he lost
by his denying his Master ; and Peter being de¬
signed to be the apostle of the circumcision, while
the sacred story stays among the Jews he is still
brought in, as afterward, when it comes to speak of
the Gentiles, it keeps to the story of Paul.
II. The proposal which Peter made for the choice
of another apostle. He stood up in the midst of the
disciples, v. 15. He did not sit down, as one that
gave laws, or had any supremacy over the rest, but
stood up, as one that had only a motion to make, in
which he paid a deference to his brethren, standing
up when he spake to them. Now in his speech we
may observe,
1. The account he gives of the vacancy made by
the death of Judas, in which he is very particular,
and, as became one that Christ had breathed upon,
takes notice of the fulfilling of the scriptures in it
Here is,
(1.) The power to which Judas had been ad¬
vanced ; (v. 17. ) He was numbered with us, and
had obtained part of this ministry which we are in¬
vested with. Note, Many are numbered with the
saints in this world, that will not be found among
them in the day of separation between the precious
and the vile. What will it avail us to be added to
the number of Christians, if we partake not of the
spirit and nature of Christians ? Judas’s having ob¬
tained part of this ministry, was but an aggravation
of his sin and ruin, as it will be of theirs who pro¬
phesied in Christ’s name, and yet were workers of
iniquity.
(2.) The sin of Judas, notwithstanding hs ad¬
vancement to this honour ; he was guide to them
that took Jesus, not only informed Christ’s perse¬
cutors where they might find him, (which they
m’’gV have done effectuallv, though he had kept j
out of sight,) but he had the impudence to appear }j
openly at the head of the party that seized him.
He went before them to the place, and, as if he
had been proud of the honour, gave the word of
command, That same is he, hold him past. Note, Ring¬
leaders in sin are the worst of sinners ; especially il
those that by their office should have been guides to
the friends of Christ, are guides to his enemies.
(3.) The ruin of Judas by this sin ; perceiving
the chief priests to seek the life of Christ and his
disciples, he thought to save his by going over to
them, and not only so, but to get an estate under
them, of which his wages for his service, he hoped,
would be but an earnest ; but see what came of it.
[1.] He lost his money shamefully enough ; (t;.
18.) He purchased a field with the thirty pieces of
silver, which were the reward of his iniquity. He
did not purchase the field, but the wages of his
unrighteousness did : and it is very elegantly ex-
ressed thus, in derision of his projects to enrich
imself by this bargain ; he thought to have pur¬
chased a field for himself, as Gehazi did with what
he got from Naaman by a lie, (see 2 Kings 5. 26.)
but it proved the purchase of a field to bury stran¬
gers in ; and what the better was he for that, or any
of his ? It was to him an unrighteous mammon, it
deceived him ; and the reward of his iniquity was
the stumbling-block of his iniquity.
[2.] He lost his life more shamefully. We were
told (Matt. 27. 5. ) that he went away in despair,
and was suffocated ; (so the word signifies there,
and no more ;) here it is added (as latter historians
add to those who went before) that, being strangled,
or choked with grief and horror, he fell headlong,
fell on his face, (so Dr. Hammond,) and partly with
the swelling of his own breast, and partly with the
violence of the fall, he burst asunder in the midst,
so that all his bowels tumbled out. If, when the
devil was cast out of a child, he tore him, threw him
down, and rent him, and almost killed him, (as we
find Mark 9. 26. Luke 9. 42.) no wonder if, when
he had full possession of Judas, he threw him head¬
long, and burst him. The suffocating of him, which
Matthew relates, would make him swell till he
burst, which Peter relates. He burst asunder with
a great noise, (so Dr. Edwards,) which was heard
by the neighbours, and so, as it follows, it came to
be known, (r. 19.) His bowels gushed out; Luke
writes like a physician, understanding all the en¬
trails of the middle and lower ventricle. Bowelling
is part of the punishment of traitors. Justly do
those bowels gush out, that were shut up against
the Lord Jesus. And perhaps Christ had an eye
to the fate of Judas, when he said of the wicked
servant, that he would cut him in sunder. Matt.
24. 51.
(4.) The public notice that was taken of this ; It
was known to all the dwellers in Jerusalem. It was
(as it were) put into the newspapers, and was all
the talk of the town, as a remarkable judgment of
God upon him that betrayed his Master, v. 19. It
was not only discoursed of among the disciples, but
it was in every body’s mouth, and nobody disputed
the truth of the fact. It was known, that is, it was
known to be true, incontestably so ; now one would
think this should have awakened those to repent¬
ance, that had had any hand in the death of Christ,
when they saw him that had the first hand, thus
made an example. But their hearts were harden¬
ed, and as to those of them that were to be softened,
it must be done by the word, and the Spirit working
with it
Here is one proof of the notoriety of the thing
mentioned, that the field which was purchased with
Judas’s monev, was called Hceldama — the field of
blood, because it was bought with the price of blood
which perpetuated the infamv not only of him that
sold that innocent precious blocd, but of diem that
THE ACTS, I.
bought it too. Look how they will answer it, when
Goa shall make inquisition for blood.
(5.) The fulfilling of the scriptures in this, which
had spoken so plainly of this, that it must needs be
fulfilled, v. 16. Let none be surprised or stumble
at it, that this should be the exit of one of the
twelve, for David had foretold not only his sin,
(which Christ had taken notice of, John 13. 18.
from Ps. 41. 9. He that eateth bread with me,
hath lift ufi the heel against me,) but had also fore¬
told,
[1.] His punishment ; (Ps. 69. 25.) Let his habi¬
tation be desolate. That Psalm refers to the Mes¬
siah : mention was made but two or three verses
before, of their giving him gall and vinegar, and
therefore the following predictions of the destruc¬
tion of David’s enemies must be applied to the
enemies of Christ, and particularly to Judas. Per¬
haps he had some habitation of his own at Jerusa¬
lem, which, upon this, every body was afraid to live
in, and so it became desolate. This prediction sig¬
nifies the same with that of Bildad concerning the
wicked man, that his confidence shall be rooted out
of his tabernacle, and shall bring him to the Icing of
terrors : it shall dwell in his tabernacle , because it is
none of his ; brimstone shall be scattered upon his
habitation. Job 18. 14, 15.
[2.] The substitution of another in his room. His
bishopric, or his office, (for so the word signifies in
general,) shall another take, which is quoted from
Ps. 109. 8. With this quotation Peter very aptly
introduces the following proposal. Note, We are
not to think the worse of any office that God has
instituted, (whether magistracy or ministry,) either
for the wickedness of any that are in that office, or
for the ignominious punishment of that wickedness ;
nor will God suffer any purpose of his to be frustrated,
any commission of his to be vacated, or any word of
his to be undone, for the miscarriages of them that
are intrusted therewith. The unbelief of man shall
not make the promise of God of none effect. Judas
is hanged, but his bishopric is not lost. It is said of
his habitation, that no man shall dwell therein, there
he shall have no heir ; but it is not said so of his
bishopric, there he shall not want a successor ; it is
with the officers of the church as with the members
of it, if the natural branches be broken off, others
shall be grafted in, Rom. 11. 17. Christ’s cause shall
never be lost for want of witnesses.
2. The motion he makes for the choice of another
apostle, v. 21, 22. Here observe,
(1.) How the person must be qualified, that must
fill up the vacancy ; it must be one of these men,
these seventy disciples, that have companied with
us, that have constantly attended us all the time that
the Lord Jesus went in and out among us, preaching
and working miracles for three years and a half,
beginning from the baptism of John, which the gos¬
pel of Christ commenced from, unto that same day
that he was taken up from us. Those that have
been diligent, faithful, and constant, in the discharge
of their duty in a lower station, are fittest to be pre¬
ferred to a higher ; those that have been faithful in
a little, shall be intrusted with more. And none
should be employed as ministers of Christ, preachers
of his gospel, and rulers in his church, but those that
are well acquainted with his doctrine and doings,
from first to last. None shall be an apostle but one
that has companied with the apostles, and that con¬
tinually ; not that has visited them now and then,
but been intimately conversant with them.
(2.) To what work he is called, that must fill up
the vacancy ; he must be a witness with us of his re¬
surrection. Rv this it appears that others of the dis¬
ciples were with the eleven when Christ appeared
to them, else they could not have been witnesses with
them, as competent witnesses as they of his resur¬
rection. The great thing which the apostles were
to attest to the world, was, Christ’s resurrection, for
that was the great proof of his being the Messiah,
and the foundation of our hope in him. See what
the apostles were ordained to, not to a secular dig¬
nity and dominion, but to preach Christ, and the
power ofi his resurrection.
III. The nomination of the person that was to sue
ceed Judas in his office as an apostle.
1. Two, who were known to have been Christ’s
constant attendants, and men of great integrity, were
set up as candidates for the place ; (v. 23. ) They
appointed two ; not the eleven, they did not take
upon them to determine who should be put up, but
the hundred and twenty, for to them Peter spake,
and not to the eleven. The two they nominated,
were, Joseph and Matthias, of neither of whom dc
we read elsewhere, except this Joseph be the same
with that Jesus who is called Justus, whom Paul
speaks of, (Col. 4. 11.) and who is said to be of the
circumcision, a native Jew, as this was; and who
was a fellow-worker with Paul unto the kingdom
of God, and a comfort to him ; and then it is observ¬
able, that though he came short of being an apostle,
he did not therefore quit the ministry, but was very
useful in a lower station ; for, Are all apostles? Are
all prophets? Some think this Joseph is he that is
called Joses, (Mark 6. 3.) the brother of James the
less, (Mark 15. 40.) and was called Joses the just, as
another person was called James the just. Some
confound this with that Joses mentioned Acts 4. 36.
But that was of Cyprus, this of Galilee ; and, it
should seem, to distinguish them, that was called
Barnabas — a son of consolation ; this Barsabas — a
son of the oath. These two were both of them such
worthy men, and so well qualified for the office, that
they could not tell which of them was fitter, but all
agreed it must be one of these two. They did not
propose themselves nor strive for the place, but
humbly sat still, and were appointed to it.
2. They applied themselves to God by prayer for
direction, not which of the seventy, for none of the
rest could stand in competition with these in the
opinion of all present, but which of these two ? v. 24.
25.
(1.) They appeal to God as the searcher of hearts;
“ Thou, Lord, who knowest the hearts of all men,
which we do not, and better than they know their
own. ” Observe, When an apostle was to be chosen,
he must be chosen by his heart, and the temper and
disposition of that. Yet Jesus, who knew all men’s
hearts, for wise and holy ends, chose Judas to be one
of the twelve. It is comfortable to us, in our prayers
for the welfare of the church and its ministers, that
the God we pray to, knows the hearts of all men, and
has them not only under his eye, but in his hand,
and turns them which way soever he will; can make
them fit for his purpose, if he do not find them so,
by giving them another Spirit.
(2.) They desire to know which of these God had
chosen ; I.ord, shew ns that, and we are satisfied. It
is fit that God should choose his own servants ; and
so far as he any way, by the disposals of his provi¬
dence, or the gifts of his Spirit, shews whom he hath
chosen, or what he hath chosen, for us, we ought to
comply with him.
(3.) They are ready to receive him as a brother,
whom God hath chosen ; for they are not contriving
to have so much the more dignity themselves, by
keeping out another, but desire to have one to take
part of this ministry and apostleship, to join with us
in the work, and share with us in the honour, from
which Judas by transgression fell, threw himself, by
deserting and betraying his Master, from the place
of an apostle, which he was unworthy of, that he
might go to his own place, the place of a traitor, the
fittest place for him, not only to the gibbet, but to
16
THE ACTS, II.
hell; r hat was his own place. Note, Those that
betray Christ, as they fall from the dignity of rela¬
tion to him, so they fall into all misery. It is said of
Balaam, (Numb. 24. 25.) that he ’went to his own
place , that is, says one of the Rabbins, he went to
hell. Dr. Whitby quotes Ignatius saying, There is
appointed to every man if tot r ;7r'& — a proper place,
which speaks the same with that of God’s rendering
t"> every man according to his works. And our Sa¬
viour has said, that Judas’s own place should be
such, that it had been better for him that he had
never been born ; (Matt. 26. 24.) his misery was
such as to be worse than not being. Judas had been
a hypocrite, and hell is the proper place of such ;
other sinners, as inmates, have their portion with
them, Matt. 24. 51.
(4.) The doubt was determined by lot, (v. 26.)
which is an appeal to God, and lawful to be used for
the determining matters not otherwise determin¬
able, provided it be done in a solemn religious man¬
ner, and with prayer, the prayer of faith ; for the lot
is cast into the lap, but the whole disposal thereof is
of the Lord, Prov. 16. 33. Matthias was not or¬
dained by the imposition of hands, as presbyters
were, for he was chosen by lot, which was the act
of God ; and therefore as he must be baptized, so he
must be ordained, by the Holy Ghost, as they were
all not many days after. Thus the number of the
apostles was made up, as afterwards, when James,
another of the twelve, was martyred, Paul was made
an apostle.
CHAP. II.
Between the promise of the Messiah’s coming (even the latest
of those promises) and his coming, many ages intervened ;
but between the promise of the Spirit and his coming, there
were but a few days ; and during those days, the apostles,
though they had received orders to preach the gospel to
every creature, and to begin at Jerusalem, yet lay perfectly
wind-bound, incognito— concealed, and not offering to
preach. But in this chapter the north- wind and the south-
wind awake, and then they awake, and we have them in
the pulpit presently. Here is, I. The descent of the Spirit
upon the apostles, and those that were .with them, on the
day of pentecost, v. 1..4. II. The various speculations
which this occasioned among the people that were now
met in Jerusalem from all parts, v. 5.. 13. III. The ser¬
mon which Peter preached to them hereupon, wherein he
shews that this pouring out of the Spirit was the accom¬
plishment of an Old Testament promise, (v. 14.. 21.) that
it was a confirmation of Christ’s being the Messiah, which
was already proved by his resurrection, (v. 22. 32.) and
that it was a fruit and evidence of his ascension into heaves,
v. 83 . . 36. IV. The good effect of this sermon in the con¬
version of many to the faith of Christ, and their addition to
the church, v. 37 . . 41. V. The eminent piety and charity
of those primitive Christians, and the manifest tokens of
God’s presence with them, and power in them, v. 42. . 47.
1 . AND when the day of pentecost was
1 JL fully come, they were all with one
accord in one place. “2. And suddenly
there came a sound from heaven as of a
rushing mighty wind, and it filled all the
house where they were sitting. 3. And
there appeared unto them cloven tongues
like as of fire, and it sat upon each of them.
4. And they were all filled with the Holy
Ghost, and began to speak with other
tongues, as the Spirit gave them utterance.
We have here an account of the descent of the
Holy Ghost upon the disciples of Christ. Observe,
I. When, and where, this was done, which is
particularly noted for the greater certainty of the
thing.
1. It was when the day of pentecost was fully come.
There seems to be a reference to the manner of the
expression in the institution cf this feast, where it is
said, (Lev. 23. 15.) Ye shall count unto you seven
sabbaths complete, from the day of the offering of
the first-fruits, which was the next day but one after ^
the passover, the sixteenth day of the month Abib,
which was the day that Christ rose. This day was
fully come, that is, the night preceding, with a part
of the day, was fully past.
(1.) The Holy Ghost came down at the time of a
solemn feast, because there was then a great con¬
course of people to Jerusalem from all parts of the
country, and of proselytes from other countries,
which would make it the more public, and the fame
of it to be spread the sooner and further, which
would contribute much to the propagating of the
gospel into all nations. Thus now, as before at the
passover, the Jewish feasts served to toll the bell for
gospel-services and entertainments.
(2.) This feast of pentecost was kept in remem¬
brance of the giving of the law upon mount Sinai,
whence the incorporating of the Jewish church was
to be dated, which Dr. Lightfoot reckons to be just
one thousand four hundred and forty-seven years
before this. Fitly, therefore, is the Holy Ghost
given at that feast, in fire and in tongues, for the
promulgation of the evangelical law, not as that to
one nation, but to every creature.
(3.) This feast of pentecost happened on the first
day of the week, which was an additional honour put
on that day, and a confirmation of it to be the Chris¬
tian sabbath, the day which the Lord hath made, to
be a standing memorial in his church of those two
great blessings — the resurrection of Christ, and the
pouring out of the Spirit, both on that day of the
week. This serves not only to justify us in observ¬
ing that day under the style and title of the Lord’s
day, but to direct us in the sanctifying of it to give
God praise particularly for those two great blessings;
every Lord’s day in the year, I think, there should
be a full and particular notice taken in our prayers
and praises of these two, as there is by some churches
of the one, once a year, upon Easter-dav, and of the
other, once a year, upon Whit-sundav. Oh ! that
we may do it with suitable affections !
2. It was when they were all with one accord in
one place. What place it was, we are not told par¬
ticularly, whether in the temple, where they attend¬
ed at public times, (Luke 24. 53.) or whether in their
own upper room, where they met at other times.
But it was at Jerusalem, because it had been the
place which God chose to put his name there ; the
prophecy was, that from hence the word of the Lord
should go forth to all nations, (Isa. 2. 3. ) and it was
now the place of the general rendezvous of all de
vout people ; there God had promised to meet them,
and bless them, here therefore he meets them with
this blessing of blessings. Though Jerusalem had
done the utmost dishonour imaginable to Christ, yet
he did this honour to Jerusalem, to teach us not to
fall out with places, nor conceive prejudices against
them ; for God has his remnant in all places, he had
so in Jerusalem.
Here they were in one place, and they were not
as yet so many, but that one place, and no large one,
would hold them all. And here they were with one
accord. We cannot forget how often, while their
Master was with them, there were strifes among
them, which should be the greatest ; but now all these
strifes were at an end, we hear no more of them ;
what they had received already of the Holy Ghost,
when Christ breathed on them, had in a good mea¬
sure rectified the mistakes upon which those co -
tests were grounded, and had disposed them to holy
love. They had prayed more together of late than
usual, (c//. 1. 14.) and that made them love one an ¬
other better. By his grace he thus prepared them
for the erift of the Holy Ghost ; for that blessed dove
16
THE ACTS, II.
comes n t where there is noise and clamour, but
moves upon the face of the still waters, not the rug¬
ged ones. Would we have the Spirit floured out
ufion us from on high ? Let us be all of one accord ,
and, notwithstanding variety of sentiments and in¬
terests, as, no doubt, there was among those disci¬
ples, let us agree to love one another ; for where
brethren dwell together in unity, there it is that the
Lord commands his blessing.
II. How, and in what manner, the Holy Ghost
came upon them. We often read in the Old Tes¬
tament of God’s coming down in a cloud ; as when
he took possession of the tabernacle first, and after¬
ward ot the temple, which intimates the darkness
of that dispensation. And Christ went ufi to heaven
in a cloud, to intimate how much we are kept in the
dark concerning the upper world. But the Holy
Ghost did not descend in a cloud ; for he was to dis¬
pel and scatter the clouds that overspread men’s
minds, and to bring light into the world.
1. Here is an audible summons given them to
awaken their expectations of something great, v. 1.
It is here said, (1. ) That it came suddenly, did not
rise gradually, as common winds do, but was at the
height immediately. It came sooner than they ex¬
pected, and startled even them that were now to¬
gether waiting, and, probably, employed in some
religious exercises. (2.) It was a so und from hea¬
ven, like a thunder-clap, Rev. 6. 1. God is said to
bring the winds out of his treasuries, (Ps. 35. 7. ) and
to gather them in his hands, Prov. 30. 4. From him
this sound came, like the voice of one crying, Pre¬
pare ye the way of the Lord. (3. ) It was the sound
oj a wind, for the way of the Spirit is like that of the
wind; (John 3. 8.) thou hearest the sound thereof,
but const not tell whence it comes, or whither it goes.
When the Spirit of life is to enter into the dry bones,
the prophet is bid to firofihesy unto the wind ; Come
from the four winds, O breath, Ezek. 37. 9. And
though it was not in the wind that the Lord came to
Elijah, yet that prepared him to receive his disco¬
very of himself in the still small voice, 1 Kings 19.
1 L 12. Cod's way is in the whirlwind and the storm;
(Nah. 1. 3.) and out of the whirlwind he spake to
Job. (4.) It was a rushing mighty wind ; it was
strong and violent, and came not only with a great
noise, but with a great force, as if it would bear down
all before it. This was to signify the powerful in¬
fluences and operations of the Spirit of God upon the
minds of men, and thereby upon the world, that
they should be mighty through God to the casting
down of imaginations. (5.) It filled not only the
room, but all the house, where they were sitting.
Probably, it alarmed the whole citv, but, to shew
that, it was supernatural, presently fixed upon that
particular house ; as some think the wind that was
sent to arrest Jonah, affected only the ship that he
was in, (Jon. 1. 4.) and as the wise men’s star stood
over the house where the child was. This would
direct the people who observed it, whither to go, to
inquire the meaning of it. This wind filling the
house, would strike an awe upon the disciples, and
help to put them into a verv serious, reverend, and
composed frame, for the receiving of the Holy
Ghost. 1 hus the convictions of the Spirit make
way for his comforts ; and the rough blasts of that
blessed wind prepare the soul for its soft and gentle
gales.
2. .Here is a x<isible sign of the gift they were to
receive. They saw cloven tongues, like as of fire ;
(v. 3.) and it sat — ncaS/p », not they sat, those cloven
tongues, but he, that is, the Spirit, (signified there¬
by,) rested upon each of them, as he is said to rest
upon the prophets of old. Or, as Dr. Hammond
describes it, «« There was an appearance of some¬
thing like flaming fire, lighting on every one of them,
which divided asunder, and so formed the resem¬
blance. of tongues, with that part of them that was
next their heads, divided or cloven.” The flame of
a candle is somewhat like a tongue : and there is a
meteor which naturalists call ignis lambens — a gen¬
tle fame, not a devouring fire ; such was this. Ob¬
serve,
(1.) There was an outward sensible sign, for the
confirming of the faith of the disciples themselves,
and for the convincing of others. Thus the pro¬
phets of old had frequently their first mission con¬
firmed by signs, that all Israel might know them to
be established prophets.
(2. ) The sign given was fire, that John Baptist’s
saying concerning Christ might be fulfilled, He shall
baptize you with the Holy Ghost, and with fire:
with the Holy Ghost, as with fire. They were now,
in the feast of pentecost, celebrating the memorial
of the giving of the law upon mount Sinai ; and as
that was given in fire, and therefore is called a fiery
law, so is the gospel. Ezekiel’s mission was con¬
firmed by a vision of burning coals of fire, {ch. 1.
13.) and Isaiah’s by a coal of fire touching his lips,
ch. 6. 7. The Spirit, like fire, melts the heart,
separates and bums up the dross, and kindles pious
and devout affections in the soul, in which, as in the
fire upon the altar, the spiritual sacrifices are offered
up. This is that fire which Christ came to send
upon the earth. Luke 12. 49.
(3.) This fire appeared in cloven tongues. The
operations of the Spirit were many ; that of speak¬
ing with divers tongues was one, and was singled out
to be the first indication of the gift of the Holy Ghost,
and to that this sign had a reference. [1. ] They
were tongues ; for from the Spirit we have the word
of God, and by him Christ would speak to the world,
and he gave the Spirit to the disciples, not only to
endue them with knowledge, but to endue them with
a power to publish and proclaim to the world what
they knew ; for the dispensation of the Spirit is given
to every man to profit withal, (ft. ] These tongues
were cloven, to signify that God would hereby
divide unto all nations the knowledge of his grace,
as he is said to have divided to them by his provi¬
dence the light of the heavenly bodies, Deut. 4. 19.
The tongues were divided, and yet they still con¬
tinued all of one accord ; for there may be a sincerity
of affections, where yet there is a diversity of ex¬
pression. Dr. Lightfoot observes, that the dividing
of tongues at Babel, was the casting off of the hea¬
then ; for when they had lost the language in which
alone God was spoken of and preached, thev utterly
lost the knowledge of God and religion, and fell into
idolatry. But now, after above two thousand years,
God, bv another dividing of tongues, restores the
knowledge of himself to the nations.
(4.) This fire sat upon them for some time, tj
show the constant residence of the Holy Ghost with
them. The prophetic gifts of old were conferred
sparingly and but at some times,' but the disciples of
Christ had the gifts of the Spirit always with them ;
though the sign, we may suppose, soon disappeared.
Whether these flames of fire passed from one to an¬
other, or whether there were as many flames as
there were persons, is not certain. But thev must
be strong and bright flames, that would be visible
in the day-light, as it now was, for the day was fully
come.
III. What was the immediate effect of this ?
1. They were all filled with the Hohj Ghost, more
plentifully and powerfully than they were before.
They were filled with the graces of the Spirit, and
were more than ever under his sanctifying influ¬
ences; were now holy, and heavenly, and spiritual,
more weaned from this world, and better acquainted
with the other. They were more filled with the
comforts of the Spirit, rejoiced more than ever in
the love of Christ and the hope of heaven, and ir it
17
THE ACTS, II.
all their griefs and fears were swallowed up. They
were also, for the proof of this, filled with the gifts
of the Holy Ghost, which is especially meant here ;
they were endued with miraculous powers for the
furtherance of the gospel. It seems evident to me,
that not the twelve apostles only, but all the hundred
and twenty disciples, were filled with the Holy Ghost
alike at this time ; all the seventy disciples, who
were apostolical men, and employed in the same
work, and all the rest too that were to preach the
gospel; for it is said expressly, (Eph. 4. 8, 11.)
When C/frist ascended on high, (which refers to this,
v. 33. ) he gave gifts unto men , not only some apos¬
tles, such were the twelve ; but some prophets, and
some evangelists, such were many of the seventy
disciples, itinerant preachers, and some pastors and
teachers settled in particular churches, as we may
suppose some of these afterward were. The all
here, must refer to the all that were together, ch.
1. 14, 15.— v. 1.
2. They began to speak with other tongues, be¬
side their native language, though they had never
learned any other. They spake not matters of
common conversation, but the word of God, and the
praises of his name, as the Spirit gave them utter¬
ance, or gave them to speak, iro<pSi-yyto-Sett — to speak
apophthegms, substantial and weighty sayings, wor¬
thy to be had in remembrance. It is probable that
it was not only one that was enabled to speak one
language, and another another, (as it was with the
several families that were dispersed from Babel,)
but that every one was enabled to speak divers lan¬
guages, as he should have occasion to use them.
And we may suppose that they understood not only
themselves, but one another too, which the Builders
of Babel did not, Gen. 11. 7. They did not speak
here and there a word of another tongue, or stam¬
mer out some broken sentences; but spake it as
readily, properly, and elegantly, as if it had been
their mother-tongue ; for whatever was produced
by miracle, was the best of the kind. They spake
not from any previous thought or meditation, but as
the Spirit gave them utterance ; he furnished them
with the matter as well as the language. Now this
was, (1.) A very great miracle, it was a miracle
upon the mind, (and so had most of the nature of a
gospel-miracle,) for in the mind words are framed.
They had not only never learned these languages,
but had never learned any foreign tongue, which
might have facilitated these ; nay, for aught that
appears, they had never so much as heard these
languages spoken, or had any idea of them. They
were neither scholars nor travellers ; nor had had
any opportunity of learning languages either by
books or conversation. Peter indeed was forward
enough to speak in his own tongue ; but the rest of
them were no spokesmen, nor were they quick of
apprehension ; yet now not only the heart of the rash
understands knowledge, but the tongue of the stam¬
merers is ready to speak elegantly, Isa. 32. 4. When
Moses complained, I am slow of speech, God said,
I will be with thy mouth, and Aaron shall be thy
spokesman. But he did more for these messengers
of his ; he that made man’s mouth, new made theirs.
(2.) A very proper, needful, and serviceable mira¬
cle. The language the disciples spake, was Syriac,
a dialect of the Hebrew ; so that it was necessary
that they should be endued with the gift, both for
the understanding of the original Hebrew of the Old
Testament, in which it was written, and of the origi¬
nal Greek of the New Testament, in which it wa'fc
to be written. But that vfas not all ; they were com¬
missioned to preach the gospel to every' creature, to
disciple all nations. But here is an insuperable
difficulty at the threshold ; How shall they master
the several languages so as to speak intelligibly to
all nations ? It will be the work of a man’s life to
Vol. VI. — C
learn their languages. And therefore to prove that
Christ could give authority to preach to the nations,
he gives ability to preach to them in their own lan¬
guage. And it should seem, that this was the ac¬
complishment of that promise which Christ made
to his disciples, (John 14. 12.) Greater works than
these shall ye do. For, this may well be reckoned,
all things considered, a greater work than the mi¬
raculous cures Christ wrought ; Christ himself did
not speak with other tongues, nor did he enable his
disciples to do it while he was with them ; but it was
the first effect of the pouring out of the Spirit upon
them. And Archbishop Tillotson thinks it proba¬
ble, that if the conversion of infidels to Christianity
were now sincerely and vigorously attempted by
men of honest minds, God would extraordinarily
countenance such an attempt with all fitting assist¬
ance, as he did the first publication of the gospel.
5. And there were dwelling at Jerusalem
Jews, devout men, out of every nation un¬
derheaven. 6. Now when this was noised
abroad, the multitude came together, and
were confounded, because that every man
heard them speak in his own language. 7.
And they were all amazed and marvelled,
saying one to another, Behold, are not all
these which speak, Galileans ? 8. And
how hear we every man in our own tongue,
wherein we were born ? 9. Parthians, and
Medes, and Elamites, and the dwellers in
Mesopotamia, and in Judea, and Cappa¬
docia, in Pontus, and Asia, 10. Phrygia,
and Pamphylia, in Egypt, and in the parts
of Libya about Cyrene, and strangers of
Rome, Jews and proselytes, 1 1 . Cretes and
Arabians, we do hear them speak in our
tongues the wonderful works of God. 12
And they were all amazed, and were in
doubt, saying one to another, What mean-
eth this ? 1 3. Others mocking said, These
men are full of new wine.
We have here an account of the public notice that
was taken of this extraordinary gift, with which the
disciples were all on a sudden endued. Observe,
I. The great concourse of people that there was
now at Jerusalem ; it should seem, more than usually
was at the feast of pentecost. There were dwelling
or abiding at Jerusalem, Jews that were devout men,
disposed to religion, and that had the fear of God
before their eyes, (so the word properly signifies, )
some of them proselytes of righteousness, that were
circumcised, and admitted members of the Jewish
church, others only proselytes of the gate, that for¬
sook idolatry, and gave up themselves to the wor¬
ship of the true God, but not to the ceremonial law ;
some of those there were at Jerusalem now, out of
every nation under heaven, whither the Jews were
dispersed, or from whence proselytes were come.
The expression is hyperbolical, denoting that there
were some from most of the then known parts of
the world ; as much as ever Tyre was, or London is,
the rendezvous of trading people from all parts,
Jerusalem at that time was of religious people from
all parts. Now,
1. We may here see what were some of those
countries whence those strangers came; (v. 9, 11.)
some from the eastern countries, as the Parthians,
Medes, Elamites, and dwellers in Mesopotamia, the
posterity of Shem ; from thence we come in order
to Judea, which ought to be mentioned, because*
18
THE ACTS, II.
though the language of them in Judea- was the same
with that which the disciples spake, yet, before,
they spake it with the north-country tone and dia¬
lect, ( Thou art a Galilean, and thy speech bewrays
thee,) but now they spake it as fine as the inhabi¬
tants of Judea themselves did*. Next come the in¬
habitants of Cappadocia, Pontus, and that countiy
about Propontis, which was particularly called Asia,
and these were the countries in which those stran-
?ers were scattered, to whom St. Peter writes, 1
et. 1. 1. Next come the dwellers in Phrygia and
Pamphylia, which lay westward, the posterity of
Japhet, as were also the strangers of Rome ; there
were some also that dwelt in the southern parts of
Egypt, in the parts of Libya about Cyrene ; there
were also some from the island of Crete, and some
from the deserts of Arabia ; but they were all either
Jews originally, dispersed into those countries ; or
proselytes to the Jewish religion, but natives of those
countries. Dr. Whitby observes, that the Jewish
writers about thistime,.as Philo-and Josephus, speak
of the Jews as dwelling every where through the
whole earth; and that there is not a people upon
earth among whom some Jews do not inhabit.
2. We may inquire, what brought all those Jews
and proselytes together to Jerusalem at this time?
not to make a transient visit thither to the feast of
pentecost, for they are said to dwell there; they
took lodgings there, because there was at this time
a general expectation of the appearing of the Mes¬
siah ; for Daniel’s weeks were just now expired, the
sceptre was departed from Judah, it was then gene¬
rally thought that the kingdom of God should im¬
mediately afifiear, Luke 19. 11. This brought those
who were most zealous and devout to Jerusalem, to
sojourn there, that they might have an early share
in the kingdom of the Messiah, and the blessings of
that kingdom.
II. The amazement which these strangers were
seized with, when they heard the disciples speak in
their own tongues. It should seem, the disciples
spake in various languages, before the people of
those languages came to them ; for it is intimated,
( v . 6.) that the spreading of the report of this abroad
was it that brought the multitude together, especially
those of different countries, who seem to have been
more affected with this work of wonder than the in¬
habitants of Jerusalem themselves.
1. They observe that the speakers are all Gali¬
leans, that know no other than their mother tongue ;
(y. 7.) they are despicable men, from whom no¬
thing learned or polite is to be expected. God
chose the weak and foolish things of the world to
confound the wise and mighty. Christ was thought
to be a Galilean, and his disciples really were so ;
unlearned and ignorant men.
2. They acknowledged that they spake intelligi¬
bly and readily their own language, (which they
were the most competent judges of,) so right and
exact, that none of their own countrymen could
speak it better; IVe hear every man in our own
tongue wherein we were born ; (v. 8. ) that is, we
hear one or other of them speak our native lan¬
guage. The Parthians hear one of them speak their
language, the Medes hear another of them speak
theirs; and so of the rest, v. 11. We do hear them
sjieak in our tongues the wonderful works of God.
Their respective languages were not only unknown
at Jerusalem, but, probably, despised and under¬
valued, and therefore it was not only a surprise, but
a pleasing surprise, to them to hear the language of
their own country spoken, as it naturally is to those
that are strangers in a strange land.
(1.) The things they heard the apostles discourse
of, were the wonderful works of God, fj.tya.xu*. t«
♦ This is far more ingenious than probable.— Ed.
0t« — Plagnalia Dei — the great things of God. It is
probable that the apostles spake of Christ, and re
demption by him, and the grace of the gospel ; these
are indeed the great things of God, which will be
for ever marvellous in our eyes.
(2. ) They heard them both praise God for these
great things and instruct the people concerning these
things, in their own tongue, according as they per
ceived the language of their hearers, or those that
inquired of them, to be. Now though, perhaps, by
dwelling some time at Jerusalem, they were got to
be so much masters of the Jewish language, that
they could have understood the meaning of the dis¬
ciples, if they had spoken that language, yet, [1.]
This was more strange, and helped to convince their
judgment, that this doctrine was of God ; for tongues
were for a sign to them that believed not, 1 Cor.
14. 22. [2.1 It was more kind, and helped to en¬
gage their affections, as it was a plain indication of
the favour intended to the Gentiles, and that the
knowledge and worship of God should no longer be
confined to the Jews, but the partition-wall should
be broken down : and this is to us a plain intimation
of the mind and will of God, that the sacred records
of God’s wonderful works should be preserved by
all nations in their own tongue ; that the scriptures
should be read, and public worship performed, ir
the vulgar languages of the nations.
3. They wonder at it, and look upon it as an asto
nishing thing ; (v. 12.) They were all amazed, they
w.ere in an ecstasy, so the word is ; and they were
in doubt what the meaning of it was, and whether it
was to introduce the kingdom of the Messiah, which
they were big with the expectation of ; they asked
themselves and one another t) civ btKci rSro iiv*i —
Quid hoc sibi vult? — What is the tendency of this ?
Surely it is to dignify, and so to distinguish, these
men as messengers from heaven ; and therefore,
like Moses at the bush, they will turn aside, and see
this great sight.
III. The scorn which some made of it, who were
natives of Judea and Jerusalem, probably the Scribes
and Pharisees, and chief priests, who always resist¬
ed the Holy Ghost ; they said, These men are full
of new wine, or sweet wine ; they have drunk too
much this festival-time, v. 13. Not that they were
so absurd as to think that wine in the head would
enable men to speak languages which they never
learned ; but these, being native Jews, knew not, as
the others did, that these were really the languages
of other nations, and therefore took what they said
to be gibberish and nonsense, such as drunkards,
those fools in Israel, sometimes talk. As when they
resolved not to believe the fnger of the Spirit in
Christ’s miracles, they turned off with this, “ He
casteth out devils by compact with the prince of the
devils ;” so when they resolved not to believe the
voice of the Spirit in the apostles’ preaching, they
turned it off with this, These men are full of new
wine. And if they called the Master of the house
a wine-bibber, no marvel if they so call them of his
household.
14. But Peter, standing up with the
eleven, lifted up his voice, and said unto
them, Ye men of Judea, and all ye that
dwell at Jerusalem, be this known unto
you, and hearken to my words: 15. For
these are not drunken, as ye suppose, see¬
ing it is but the third hour of the day. 16.
But this is that which' was spoken by the
prophet Joel ; 1 7. And it shall come to
pass in the last days, saith God, I will pour
out of my Spirit upon all flesh : and your
THE ACTS, II 19
sons and your daughters shall prophesy, and
your young men shall see visions, and your
old men shall dream dreams : 18. And on
my servants and on my handmaidens I will
pour out in those days of my Spirit ; and
they shall prophesy : 1 9. And I will shew
wonders in heaven above, and signs in the
earth beneath ; blood, and fire, and vapour
of smoke : 20. The sun shall be turned
into darkness, and the moon into blood, be¬
fore that great and notable day of the Lord
come : 21. And it shall come to pass, that
whosoever shall call on the name of the
Lord shall be saved. 22. Ye men of Israel,
hear these words: Jesus of Nazareth, a
man approved of God among you by mira¬
cles and wonders and signs, which God did
by him in the midst of you, as ye yourselves
also know : 23. Him, being delivered by
the determinate counsel and foreknowledge
of God, ye have taken, and by wicked ,
hands have crucified and slaiu : 24. Whom
God hath raised up, having loosed the pains
of death : because it was not possible that
he should be holden of it. 25. For David
speaketh concerning him, I foresaw the
Lord always before my face, for he is on
my right hand, that I should not be moved :
26. Therefore did my heart rejoice, and my
tongue was glad ; moreover also my flesh
shall rest in hope : 27. Because thou wilt
not leave my soul in hell, neither wilt thou
suffer thine Holy One to see corruption.
28. Thou hast made known to me the ways
of life ; thou shalt make me full of joy with
thy countenance. 29. Men and brethren,
let me freely speak unto you of the patri¬
arch David, that he is both dead and buried,
and his sepulchre is with us unto this day.
30. Therefore being a prophet, and know¬
ing that God had sworn with an oath to
him, that of the fruit of his loins, according
to the flesh, he would raise up Christ to sit
on his throne; 31. He seeing this before
spake of the resurrection of Christ, that his
soul was not left in hell, neither his flesh did
see corruption. 32. This Jesus hath God
raised up, whereof we all are witnesses.
33. Therefore being by the right hand of
God exalted, and having received of the
Father the promise of the Holy Ghost, he
hath shed forth this, which ye now see and
hear. 34. For David is not ascended into
the heavens: but he saith himself, The
Lord said unto my Lord, Sit thou on my
right hand, 35. Until I make thy foes thy
footstool. 36. Therefore let all the house
of Israel know assuredly, that God hath
made that same Jesus, whom ye have cru¬
cified, both Lord and Christ.
We have here the first fruits of the Spirit in the
sermon which Peter preached immediately, direct
ed, not to those of other nations in a strange lan¬
guage, (we are not told what answer he gave to
those that were amazed, and said, What meaneth
this? ) but to the Jews in the vulgar language, even
to them that mocked, for he begins with the notice
of that, (y. 15.) and addresses his discourse (v. 14.)
to the men of Judea and inhabitants of Jerusalem ;
but we have reason enough to think that the other
disciples continued to speak to those who understood
them, (and therefore flocked about them,) in the
languages of their respective countries, the wonder¬
ful works of God. And it was not by Peter’s
preaching only, but that of all, or most, of the rest
of the hundred and twenty, that three thousand souls
were that day converted, and added to the church ;
but Peter’s sermon only is recorded, to be an evi¬
dence for him that he was thoroughly recovered
from his fall, and thoroughly restored to the divine
favour ; he that had sneakingly denied Christ, now
as courageously confesses him. Observe,
I. His introduction or preface, wherein he craves
the attention of the auditory, or dfemands it rather ;
Peter stood up (y. 14.) to shew that he was not
drunk, with the eleven, who concurred with him in
what he said, and, probably, in their turns spake
likewise to the same purport ; they that were of
greatest authority, stood up to speak to the scoffing
Jews, and to confront those who contradicted and
blasphemed, but left the seventy disciples to speak to
the willing proselytes from other nations, who were
not so prejudiced, in their own language. Thus
among Christ’s ministers, some of greater gifts are
called out to instruct those that oppose themselves,
to take hold of sword and spear ; others of meaner
abilities are employed in instructing those that re¬
sign themselves, and to be vine-dressers and hus¬
bandmen. Peter lifted up his voice, as one that was
both well assured of, and much affected with, what
he said, and was neither afr?.id nor ashamed to own
it. He applied himself to the men of Judea, avJW
ltsioLioi — the men that were Jews ; so it should be
read ; “ And you especially that dwell at Jerusalem,
who were accessary to the death of Jesus, be this
known unto you, which you did not know before,
and which you are concerned to know now, and to
hearken to my words, who would draw you to Christ,
and not to the words of the Scribes and Pharisees,
that would draw you from him. My Master is gone,
whose words you have often heard in vain, but shall
hear no more as you have alone, but he speaks to
you by us ; hearken now to our words.”
II. His answer to their blasphemous calumny ; (i>.
15.) “ These men are not drunken, as you suppose.
These disciples of Christ, that now speak with other
tongues, speak good sense, and know what they say,
and so do these they speak to, who are led by their
discourses into the knowledge of the wonderful works
of God, You cannot think they are drunk, for it is
but the third hour of the day nine of the clock in
the morning ; and before that time, on the sabbaths
and solemn feasts, the Jews did not use to eat or
drink : nay, ordinarily they that are drunk, are
drunk in the night, and not in the morning ; those
are besotted drunkards indeed, who, when they are
awake, presently seek it yet again, Prov. 23. 35.
III. His account of the miraculous effusion of the
Spirit, which is designed to awaken them all to em¬
brace the faith of Christ, and to join themselves to
his church. T wo things he resolves it into — that it
was the fulfilling of the scripture, and the fruit of
Christ’s resurrection and ascension, and, conse¬
quently, the proof of both.
1. That it wras the accomplishment of the prophe¬
cies of the Old Testament, which related to the
kingdom of the Messiah, and therefore an evidence
20
THE ACTS, II.
that that kingdom is come, and the other predictions
of it are fulfilled. He specifies one, that of the pro¬
phet Joel, ch. 2. 28. It is observable, that though
Peter was Jilled with the Holy Ghost, and spake with
tongues as the Spirit gave him utterance, yet he did
not set aside the scriptures, nor think himself above
them ; nay, much of his discourse is quotation out of
the Old Testament, to which he appeals, and with
which he proves what he says. Christ’s scholars ne¬
ver learn above their Bible ; and the Spirit is given
not to supersede the scriptures, but to enable us to
understand and improve the scriptures. Observe,
(1.) The text itself that Peter quotes, v. 17 — 21.
It refers to the last days, the times of the gospel,
which are therefore called the last days, because the
dispensation of God’s kingdom among men, which
the gospel sets up, is the last dispensation of divine
grace, and we are to look for no other than the con¬
tinuation of that to the end of time. Or, in the last
days, that is, a great while after the ceasing of pro¬
phecy in the Old Testament church. Or, in the day
immediately preceding the destruction of the Jewish
nation, in the last days of that people, just before
that great and notable day of the Lord, spoken of,
x'. 20. “It was prophesied of and promised, and
therefore you ought to expect it, and not to be sur¬
prised at it ; to desire it, and bid it welcome, and
not to dispute it, as not worth taking notice of.”
The apostle quotes the whole paragraph, for it is
good to take the scripture entire ; now it was fore¬
told,
[1.] That there should be a more plentiful and
extensive effusion of the Spirit of grace from on high
than had been ever yet. The prophets of the Old
Testament had been filled with the Holy Ghost, and
it was said of the people of Israel, that God gave
diem his good Spirit to instruct them, Neh. 9. 20.
But now the Spirit shall be poured out, not only upon
the Jews, but upon all fiesh, Gentiles as well as
Jews ; though yet Peter himself did not understand
it so, it appears, ch. 11. 17. Or, upon all fiesh, that
is, upon some of all ranks and conditions of men.
The Jewish doctors taught, that the Spirit came only
upon wise and rich men, and such as were of the seed
of Israel; but God will not tie himself to their
rules.
[2. ] That the Spirit should be in them a Spirit of
prophesy ; by the Spirit they should be enabled to
foretell things to come, and to preach the gospel to
every creature. This power shall be given without
distinction of sex ; not only your sons, but your
daughters shall prophesy ; without distinction of
age, both your young men and your old men shall
see visions, and dream dreams, and in them receive
divine revelations, to be communicated to the
church ; and without distinction of outward condi¬
tion, even the servants and handmaids shall receive
of the Spirit, and shall prophesy, (y. 18.) or, in ge¬
neral, men and women, whom God calls his servants
and his handmaids. In the beginning of the age of
prophesy in the Old Testament, there were schools
of the prophets, and, before that, the Spirit of pro¬
phecy came upon the elders of Israel that were ap¬
pointed to the government ; but now the Spirit shall
be poured out upon persons of inferior rank, and
such as were not brought up in the schools of the
prophets, for the kingdom of the Messiah is to be
purely spiritual. The mention of the daughters {v.
17.) and the handmaidens (v. 18.) would make one
think that the women which were taken notice of,
( rh . 1. 14.) received the extraordinary gifts of the
Holi/ Ghost, as well as the men. Philip, the evan¬
gelist, had four daughters who did prophesy, ( ch .
21. 9.) and therefore St. Paul, finding abundance of
the gifts both of tongues and prophesy in the church
of Corinth, saw it needful to prohibit women’s use
of those gifts in public, 1 Cor. 14. 26, 34.
[3.] That one great thing which they should pro¬
phesy of should be the judgments that were coming
upon the Jewish nation, for this was the chief thing
that Christ himself had foretold (Matt. 24.) at his
entrance into Jerusalem, (Luke 19. 41. ) and when he
was going to die ; (Luke 23. 29. ) and these judg
ments were to be brought upon them, to punish
them for their contempt of the gospel, and their op¬
position to it, though it came to them thus proved.
They that would not submit to the power of God’s
grace in this wonderf ul effusion of his Spirit, should
fall and lie under the pourings out of the vials of his
wrath. They shall break, that will not bend.
First, The destruction of Jerusalem, which was
about forty years after Christ’s death, is here called
that great and notable day of the Lord, because it
put a final period to the Mosaic economy ; the Le-
vitical priesthood and the ceremonial law were
thereby for ever abolished and done away. The
desolation itself was such as was never brought upon
any place or nation, either before or since. It was
the day of the Lord, for it was the day of his ven¬
geance upon that people for crucifying Christ, and
persecuting his ministers ; it was the year of recom¬
penses for that controversy ; yea, and for all the
blood of the saints and martyrs, from the blood of
righteous Abel, Matt. 23. 35. It was a little day of
judgment ; it was a notable day : in Joel it is called
a terrible day, for so it was to men on earth ; but
here Wtour*, (after the Seventy, shews) a glorious,
illustrious day, for so it was to Christ in heaven, it
was the epiphany, his appearing, so he himself
spake of it, Matt. 24. 30. The destruction of the
Jews was the deliverance of the Christians, that were
hated arid persecuted by them ', and therefore that
day was often spoken of by the prophets of that time,
for the encouragement of suffering Christians, that
the Lord was at hand, the coming of the Lord drew
nigh, the Judge stood before the door, James 5. 8, 9.
Secondly, The terrible presages of that destruc¬
tion are here foretold ; There shall be wonders in
heaven above, the sun turned into darkness, and the
moon into blood; and signs too in the earth beneath,
blood and fire. Josephus, in his preface to his his¬
tory of the wars of the Jews, speaks of the signs and
prodigies that preceded them, terrible thunders,
lightnings and earthquakes ; there was a fiery comet
that hung over the city for a year, and a flaming
sword was seen pointing down upon it ; a light shone
upon the temple and the altar at midnight, as if it
had been noon-day. Dr. Lightfoot gives another
sense of these presages ; The blood of the So?i of
God, the fire of the Holy Ghost now appearing, the
vapour of the smoke in which Christ ascended, the
sun darkened, and the moon made blood, at the time
of Christ’s passion, were all loud warnings given to
that unbelieving people to prepare for the judgments
coming upon them. Or, it may be applied, and very
fitly, to the previous judgments themselves, by
which that desolation was brought on. The blood
points at the wars of the Jews with the neighbouring
nations, with the Samaritans, Syrians, and Greeks,
in which abundance of blood was shed, as there was
also in their civil wars, and the struggles of the sedi¬
tious, (as they called them,) which were very bloodv ;
there was no peace to him that went out, or to him
that came in. The fire and vapour of smoke, here
foretold, literally came to pass in the burning of
their cities, and towns, and synagogues, and temple
at last. And this turning of the sun into darkness,
and the moon into blood, speaks the dissolution of
their government, civil and sacred, and the extin
guishing of all their lights.
Thirdly, The signal preservation of the Lord’s
people is here promised; (v. 21.) IVhosoever shall
call upon the name of the Lord Jesus, (which is the
description of a trvie Christian, 1 Cor. 1. 2.) shall be
21
THE ACTS, II.
saved, shall escape that judgment, which shall be a
type and earnest of everlasting salvation. In the
destruction of Jerusalem by the Chaldeans, there
was a remnant sealed to be hid in the day of the
Lord’s anger ; and in the destruction by the Romans
not one Christian perished. They that distinguish
themselves by singular piety, shall be distinguished
by special preservation. And observe, the saved
remnant are described by this, that they are a pray¬
ing people ; they call on the name of the Lord ;
which intimates that they are not saved by any merit
or righteousness of their own, but purely by the fa¬
vour of God, which must be sued out by prayer. It
is the name of the Lord which they call ufion, that
is their strong tower.
(2. ) The application of this prophecy to the pre¬
sent event ; (z>. 16.) This is that which was sfioken
by the prophet Joel ; it is the accomplishment of
that, it is the full accomplishment of it. This is that
effusion of the Spirit upon all flesh, which should
come, and we are to look for no other, no more than
we are to look for another Messiah ; for as our Mes¬
siah ever lives in heaven, reigning and interceding
for his church on earth ; so this Spirit of grace, the
Advocate, or Comforter, that was given now, ac¬
cording to the promise, will, according to the same
promise, continue with the church on earth to the
end, and will work all its works in it and for it, and
every member of it, ordinary and extraordinary, by
the means of the scriptures and the ministry.
2. That it was the gift of Christ, and the product
and proof of his resurrection and ascension. From
this gift of the Holy Ghost, he takes occasion to
preach unto them Jesus ; and this part of his ser¬
mon he introduces with another solemn preface ;
(t>. 22.) “ Ye men of Israel, hear these words. It is
a mercy that ye are within hearing of them, and it
is your duty to give heed to them. ” Words concern¬
ing Christ should be acceptable words to the men
of Israel. Here is,
(1.) An abstract of the history of the life of Christ,
v. 22. He calls him Jesus of JVazareth, because by
that name he was generally known, but (which was
sufficient to roll away that reproach) he was a Alan
approved of God among you, censured and con¬
demned by men, but approved of God ; God testi¬
fied his approbation of his doctrine by the power he
gave him to work miracles: a man marked out by
God ; so Dr. Hammond reads it ; “signalized, and
made remarkable among you that now hear me ;
he was sent to you, set up, a glorious Light in your
land ; you yourselves are witnesses, how he became
famous by miracles, wonders, and signs, works
above the power of nature, out of its ordinary course,
and contrary to it, which God did by him ; that is,
which he did by that divine power, with which he
was clothed, and in which God plainly went along
with him ; for no man could do such works, unless
God were with him.” See what a stress Peter lays
upon Christ’s miracles ! [1. ] The matter of fact was
not to be denied ; “ They were done in the midst of
you, in the midst of your country, your city, your
solemn assemblies, as ye yourselves also know. Ye
have been eye-witnesses of his miracles ; I appeal to
yourselves, whether ye have any thing to object
against them, or can offer any thing to disprove
them.” [2.] The inference from them cannot be
disputed ; the reasoning is as strong as the evidence;
if he did those miracles, certainly God approved
him, declared him to be, what he declared himself
to be, the Son o f God, and the Saviour of the world ;
for the God of truth would never set his seal to a
lie.
(2.) An account of his death and sufferings, which
they were witnesses of also but a few weeks ago ;
and this was the greatest miracle of all, that a Alan
approved of God should thus seem to be abandoned
of him ; and a Man thus approved among the peo¬
ple, and in the midst of them, should be thus aban¬
doned by them too ! But both these mysteries are
here explained, (u. 23. ) and his death considered,
[1.] As God’s act ; and in him it was an act of
wonderful grace and wisdom. He delivered him to
death ; not only permitted him to be put to death,
but gave him up, devoted him ; this is explained
Rom. 8. 32. He delivered him up for us all. And
yet he was approved of God, and there was nothing
in this that signified the disapproving of him ; for it
was done by the determinate counsel and foreknow¬
ledge of God, in infinite wisdom, and for holy ends,
which Christ himself concuri’ed in, and in the means
leading to them. Thus divine justice must be satis¬
fied, sinners saved, God and man brought together
again, and Christ himself glorified. It was not only
according to the will -of God, but according to the
counsel of his will, that he suffered and died ; ac¬
cording to an eternal counsel, which could not be
altered. This reconciled him to the cross, Father,
thy will be done ; and Father, glorify thy name ; let
thy purpose take effect, and let the great end of it
be attained.
[2. ] As the people’s act ; and in them it was an
act of prodigious sin and folly ; it was fighting
against God, to persecute one whom he approved
as the Darling of heaven ; and fighting against their
own jnercies, to persecute one that was the greatest
Blessing of this earth. Neither God’s designing it
from eternity, nor his bringing good out of it to eter¬
nity, would m the least excuse their sin ; for it was
their voluntary act and deed, from a principle mo¬
rally evil ; and therefore they were wicked hands
with which ye have crucified and slain him. It is
probable that some of those were here present, who
had cried, Crucify him, crucify him ; or had been
otherwise aiding and abetting in the murder ; and
Peter knew it. However, it was justly looked upon
as a national act, because done both by the vote of
the great council and by the voice of the great
crowd. It is a rule, Refertur ad universos quod
publice fit per majorem partem — We attribute to
all, that which is done publicly by the greater part.
He charges it particularly on them as parts of the
nation on which it would be visited, the more ef¬
fectually to bring them to faith and repentance, be¬
cause that was the only way to distinguish them
selves from the guilty, and discharge themselves
from the guilt.
(3.) An attestation of his resurrection, which ef
fectually wiped away the reproach of his death ; ( v
24.) Whom God raised up; the same that delivered
him to death, delivered him from death, and there¬
by gave a higher approbation of him than he had
done by any other of the signs and wonders wrought
by him, or by all put together. This therefore he
insists most largely upon.
[1.] He describes his resurrection; God loosed
the bands of death, because it was impossible, that he
should be holden of it; Mime — the sorrows of death ;
the word is used for travailing pains ; and some
think it signifies Mr trouble and agony of his soul, in
which it was exceeding sorrovjful, even to the death ;
from these pains and sorrows of soul, this travail of
soul, the Father loosed him, when at his death, he
said, It is finished. Thus Dr. Goodwin understands
it : “ Those terrors which made Hemah*s soul lie
like the slain, (Ps. 88. 15.) these had hold of Christ;
but he was too strong for them, and broke through
them ; this was the resurrection of his soul, (and it
is a great thing to bring a soul out of the depths of
spiritual agonies,) this was not leaving his soul in
hell; as that which follows, that he should not see
corruption, speaks of the resurrection of his body ;
and both together make up the great resurrection .”
Dr. Lightfont gives another sense of this : “ Having
2 2
THE ACTS, II.
aissolved the pains of aeath, in reference to all that
believe in him, God raised up Christ, and by his re¬
surrection broke all the power of death, and de¬
stroyed its pangs upon his own people. He has
abolished death, has altered the property of it, and
because it was not possible that he should be long
holden of it, it is not possible that they should be for
ever holden. ” But most refer this to the resurrec¬
tion of Christ’s body. And death, (says Mr. Bax¬
ter, ) as a separation between soul and body, is by
privation a penal state, though not dolorous by po¬
sitive evil. But Dr. Hammond shews, that the
Septuagint, and from them the apostle here, uses
the word for cords and bands, (as Ps. 18. 4. ) to
which the metaphor of loosing and being held best
agree. Christ was imprisoned for our debt, was
thrown into the bands of death ; but divine justice
being satisfied, it was not possible he should be de¬
tained there, either by right or by force ; for he had
life in himself, and in his own power, and had con¬
quered the prince of death.
[2. ] He attests the truth of his resurrection ; ( v .
32. ) God hath raised him up, whereof we are all wit¬
nesses ; we apostles, and other our companions, that
were intimately acquainted with him before his
death, were intimately conversant with him after
his resurrection, did eat and drink with him. They
received power, by the descent of the Holy Ghost
upon them, on purpose that they might be skilful,
faithful, and courageous witnesses of this thing, not¬
withstanding their being charged by his enemies as
having stolen him away.
[3.] He shewed it to be the fulfilling of the scrip¬
ture, and, because the scripture had said that he
must rise again before he saw corruption, therefore
it was impossible that he should be holden by death
and the grave ; for David speaks of his being raised,
so it comes in, v. 25. The scripture he refers to, is
that of David, (Ps. 16. 8 — 11.) which, though in
part applicable to David as a saint, yet refers chiefly
to Jesus Christ, of whom David was a type. Here is,
First, 'l'he text quoted at large, (v. 25 — 28.) for
it was all fulfilled in him, and shews us,
1. The constant regard that our Lord Jesus had to
his Father in his whole undertaking ; I foresaw the
Lord before me continually. He set before him his
Father’s glory as his end in all ; foresaw that his
sufferings would redound abundantly to the honour
of God, and would issue in his own joy ; these were
set before him, and these he had an eye to, in all he
did and suffered ; and with the prospect of these he
was borne up and carried on, John 13. 31, 32. — 17.
4, 5.
2. The assurance he had of his Father’s presence
and power going along with him ; “ He is on my
right hand, the hand of action, strengthening, guid¬
ing, and upholding that, that I should not be moved,
or driven off from my undertaking, notwithstanding
the hardships I must undergo this was an article
of the covenant of redemption; (Ps. 89. 21.) With
him my hand shall be established, my arm also shall
strengthen him ; and therefore he is confident the
work shall not miscarry in his hand. If God be at
our right hand, we shall not be moved.
3. The cheerfulness with which our Lord Jesus
went on in his work, notwithstanding the sorrows he
was to pass through ; “ Being satisfied that I shall
not be moved, but the good pleasure of the Lord
shall prosper in my hand, therefore doth my heart
rejoice, and my tongue is glad,' and the thought of
my sorrow is as nothing to me.” Note, It was a
constant pleasure to our Lord Jesus to look to the end
of his work, and to be sure that the issue would be
glorious ; so well pleased was he with his undertak¬
ing, that it does his heart good to think how the is¬
sue would answer the design ! He rejoiced in spirit,
Luke 10. 21. My tongue was glad. In the psalm
it is, My glory rejoiceth ; which intimates, that our
tongue is our glory, the faculty of speaking is an
honour to us, and never more so, than when it is em¬
ployed in praising God. Christ’s tongue was glad,
for when he was just entering upon his sufferings, in
the close of his last supper, he sang a hymn.
4. The pleasing prospect he had of the happy is¬
sue of his death and sufferings ; this was it that car¬
ried him, not only with courage, but with cheerful¬
ness, through them ; he was putting off the body,
but my flesh shall rest ; the grave shall be to the
body, while it lies there, a bed of repose, and hope
shall give it a sweet repose ; it shall rest in hope, on,
that thou wilt not leave my soul in hell; what fol¬
lows is the matter of his hope, or assurance rather :
(1.) That the soul shall not continue in a state of
separation from the body ; for, beside that that is
some uneasiness to a human soul made for its body,
it would be the continuance of death’s triumph over
him who was in truth a Conqueror over death ;
“ Thou wilt not leave my soul in hell;” (in hades,
in the invisible state, so hades properly signifies ;)
“but, though thou suffer it for a time to remove
thither, and to remain there, yet thou wilt remand
it ; thou wilt not leave it there, as thou dost the souls
of other men.”
(2.) That the body shall lie but a little while in the
grave ; Thou wilt not suffer thy Holy One to see cor¬
ruption ; the body shall not continue dead so long,
that it should begin to putrefy, or become noisome ;
and therefore it must return to life, on, or before, the
third day after its death. Christ was God’s Holy
One, sanctified and set apart to his service in the
work of redemption ; he must die, for he must be
consecrated by his own blood;' but he must not see
corruption, for his death was to be unto God of a
sweet smelling savour. This was typified by the
law concerning the sacrifices, that no part of the
flesh of the sacrifices which was to be eaten, should
be kept till the third day, for fear it should see cor¬
ruption, and begin to putrefy. Lev. 7. 15 — 18.
(3.) That his death and sufferings should be. not
to him only, but to all his, an inlet to the blessed im¬
mortality ; “ Thou hast made known to me the ways
of life, and by me made them known to the world,
and laid them open.” When the Father gave to the
Son to have life in himself, a power to lay down his
life, and to take it again, then he shewed him the
ways of life, both to and fro : the gates of death
were opened to him, and the doors of the shadow of
death, (Job 38. 17.) to pass and repass through them,
as his occasions led him, for man’s redemption.
(4.) That all his sorrows and sufferings should
end in perfect and perpetual felicity ; Thou shall
make me full of joy with thy countenance. The
reward set before him, was, joy, a fulness of joy,
and that in God’s countenance, in the countenance
he gave to his undertaking, and to all those, for his
sake, that should believe in him. The smiles with
which the Father received him, when, at his ascen¬
sion, he was brought to the Ancient of days, filled
him with joy unspeakable : and that is the joy of
our Lord, into which all his shall enter, and in which
they shall be for ever happy.
Secondly, The comment upon this text, especially
so much of it as relates to the resurrection of Christ.
He addresses himself to them with a title of respect.
Men and brethren, v. 29. “You are men, and
therefore should be ruled by reason ; you are breth¬
ren, and therefore should take kindly what is said
to you by one who, being nearly related to you, is
heartily concerned for you, and wishes you well.
Now, give me leave freely to speak to you concern¬
ing the patriarch David, and let it be no offence to
you, if I tell you, that David cannot be understood
here as speaking of himself, but of the Christ to
come.” David is here called a patriarch, because
23
THE ACTS, II.
he wus the father of the royal family, and a man of
great note and eminency in his generation, and
whose name and memory were justly very precious.
Now when we read that psalm of his, we must con¬
sider,
1. That he could not say that of himself, for he
died, and was buried, and his sepulchre remained in
Jerusalem till now, when Peter spake this, and his
bones and ashes in it; nobody ever pretended that
he had risen, and therefore he could never say of
himself, that he should not see corruption ; for it
was plain he did see corruption. St. Paul urges
this, ch. 13. 35 — 37. Though he was a man after
God’s own heart, yet he went the way of all the
earth, as he saith himself, ( 1 Kings 2. 2. ) both in
death and burial.
2. Therefore certainly he spake it as a prophet,
with an eye to the Messiah, whose sufferings the pro¬
phets testified beforehand, and with them the glory
that should follow ; so did David in that psalm, as
Peter here plainly shews.
(1.) David knew that the Messiah should descend
from his loins, ( v . 30.) that God had sworn to him,
that of the fruit of his loins, according to the flesh,
he would raise up Christ to sit on his throne. He
promised him a Son, the throne of whose kingdom
should be established for ever, 2 Sam. 7. 12. And
it is said, (Ps. 132. 11.) God swore it in truth unm
David. When our Lord Jesus was born, it was pro¬
mised that the Lord God would give him the throne
of his father David, Luke 1. 32. And all Israel
knew that the Messiah was to be the Son of David,
that is, that, according to the flesh, he should be so
by his human nature ; for otherwise, according to
the spirit, and by his divine nature, he was to be
David’s Lord, not his son. God having sworn to
David, that the Messiah, promised to his fathers,
should be his Son and Successor, the Fruit of his
loins, and Heir to his throne, he kept this in view,
in penning his psalms.
(2.) Christ being the Fruit of his loins, and, con¬
sequently, in his loins when he penned that psalm,
(as Levi is said to be in Abraham’s loins, when he
paid tithes to Melchizedek,) if what he says, as in
his own person, be not applicable to himself, (as it
is plain that it is not,) we must conclude it points to
that Son of his that was then in his loins, in whom
his family and kingdom were to have their perfec¬
tion and perpetuity ; and therefore, when he says
that his soul should not be left in its separate state,
nor his flesh see corruption, without doubt he must
be understood to speak of the resurrection of Christ,
v. 31. And as Christ died, so he rose again, according
to the scriptures ; and that he did so, we are witnesses.
3. Here is a glance at his ascension too. As Da¬
vid did not rise from the dead, so neither did he as¬
cend into the heavens, bodily, as Christ did, v. 34.
And further, to prove that when he spake of the
resurrection, he meant it of Christ, he observes that
when in another psalm he speaks of the next step
of his exaltation, he plainly shews that he spake of
another person, and such another as was his Lord ;
(Ps. 110. 1.) The Lord said unto my Lord, when
he had raised him from the dead, “ Sit thou at my
right hand, in the highest dignity and dominion
there ; be thou intrusted with the administration of
the kingdom both of providence and grace ; sit there
as King until I make thy foes either thv friends or
thy footstool,” v. 35. Christ rose from the grave to
rise higher, and therefore it must be of his resur¬
rection that David spake, and not his own, in the
16th Psalm ; for there was no occasion for him to
rise out of his grave, who was not to ascend to heaven.
We now come to the application of this discourse
concerning the death, resurrection, and ascension of
Christ.
1.) This explains the meaning of the present
wonderful effusion of the Spirit in these extraordi¬
nary gifts. Some ot the people had asked, (v. 12.)
: What meaneth this? I will tell you the meaning of
it, says Peter. This Jesus being exalted to the right
hand of God ; so some read it, to sit there ; exalted
by the right hand of God ; so we read it, by his
power and authority, it comes all to one ; and having
received of the Father, to whom he is ascended, the
promise of the Holy Ghost, he hath given what he
received, (Ps. 68. 18.) and hath shed forth this which
you now see and hear ; for the Holy Ghost was to
be given when Jesus was glorified, and not before,
John 7. 39. You see and hear us speak with tongues
that we never learned ; probably, there was an ob¬
servable change in the air of their countenances,
which they saw, as well as heard the change of
their voice and language ; now this is from the
Holy Ghost, whose coming is an evidence that Je¬
sus is exalted, and he has received this gift from the
Father, to confer it upon the church, which plainly
speaks him to be the Mediator or middle Person be¬
tween God and the church. The gift of the Holy
Ghost was, [1.] A performance of divine promises
already made ; here it is called the promise of the
Holy Ghost ; many exceeding great and precious
promises the divine power has given us, but this is
the promise, by way of eminency, as that of the
Messiah had been, and this is the promise that in¬
cludes all the rest; hence God’s giving the Holy
Spirit to them that ask him, (Luke 11. 13.) is his
giving them all good things. Matt. 7. 11. Christ
received the promise of the Holy Ghost, that is, the
promised gift of the Holy Ghost, and has given it
to us ; for all the promises are yea and amen in him.
[2.] It was a pledge of all divine favours further in¬
tended ; what you now see and hear, is but an ear¬
nest of greater things.
(2.) This proves what you are all bound to be¬
lieve, that Christ Jesus is the true Messiah and Sa¬
viour of the world ; this he closes his sermon with,
as the conclusion of the whole matter, the quod erat
demonstrandum — the truth to be demonstrated , ( v .
36.) Therefore let all the house of Israel know as¬
suredly, tliat this truth has now received its full con¬
firmation, and we our full commission to publish it,
That God has made that same Jesus, whom ye have
crucified, both Lord and Christ. They were charged
to tell no man that he was Jesus the Christ, till after
his resurrection; (Matth. 16. 20. — 17. 9.) but now
it must be proclaimed on the house-tops, to all the
house of Israel ; he that has ears to hear, let him
hear it ; it is not proposed as probable, but deposed
as certain ; Let them know it assuredly, and know
that it is their duty to receive it as a faithful saying,
[1.] That God has glorified him whom they have
crucified. This aggravates their wickedness, that
they crucified one whom God designed to glorify ;
and put him to death as a deceiver, who had given
such pregnant proofs of his divine mission : and it
magnifies the wisdom and power of God, that though
they crucified him, and thought thereby to have put
him under an indelible mark of infamy, yet God had
glorified him, and the indignities thev had done him,
served as a foil to his lustre. [2. ] That he has glo¬
rified him to that degree, as to make him both Lord
and Christ : these signify the same ; he is Lord of
all, and he is not a usurper, but is Christ anointed
to be so. He is one Lord to the Gentiles, who had
had lords many ; and to the Jews he is Messiah, which
j includes all his offices. He is the King Messiah, as
I the Chaldee-paraphrast calls him ; or as the angel
to Daniel, Messiah the Prince, Dan. 9. 25. This is
the great truth of the gospel which we are to be¬
lieve, that that same Jesus, the very same that was
crucified at Jerusalem, is he to whom we owe alle-
j giance, and from whom we are to expect protec-
! tion, as Lord and Christ.
THE ACTS, II.
37. Now when they heard this they
were pricked in their heart, and said unto
Peter and to the rest of the apostles, Men
and brethren, what shall we do ? 38. Then
Peter said unto them, Repent, and be bap¬
tized every one of you in the name of Je¬
sus Christ for the remission of sins, and ye
shall receive the gift of the Holy Ghost.
39. For the promise is unto you, and to
your children, and to all that are afar off,
even as many as the Lord our God shall
call. 40. And with many other words did
he testify and exhort, saying, Save your¬
selves from this untoward generation. 41.
Then they that gladly received his word
were baptized: and the same day there
were added unto them about three thousand
souls.
We have seen the wonderful effect of the flouring
^iit of (he Spirit, in its influence upon the preachers
of the gospel. Peter, in all his life, never spake at
the rate that he had done now, with such fulness,
perspicuity, and power. We are now to see ano¬
ther blessed fruit of the flouring out of the Spirit,
in its influence upon the hearers of the gospel ; from
the first delivery of that divine message, it appeared
that there was a divine power going along with it,
and it was mighty, through God, to do wonders;
thousands were immediately brought by it to the
obedience of faith ; it was the rod of God’s strength
sent out "of Zion, Ps. 110. 2, 3. We have here the
first fruits of that vast harvest of souls, which by it
were gathered into Jesus Christ. Come and see, in
these verses, the exalted Redeemer riding forth, in
these chariots of salvation, conquering, and to con¬
quer, Rev. 6. 2.
In these verses we find the word of God, the
means of beginning and carrying on a good work of
grace in the hearts of many, the Spirit of the Lord
working by it. Let us see 'the method of it.
I. They were startled, and convinced, and put
upon a serious inquiry, v. 37. When they heard, or
having heard, having patiently heard Peter out, and
not given him the interruption they had been used
to give to Christ in his discourses, (this was one
good point gained, that they were become attentive
to the word,) they were pricked to the heart, or in
the heart, and, under a deep concern and perplexity,
applied themselves to the preacher with this ques¬
tion, What shall we do? It was very strange that
such impressions should be made upon such hard
hearts all of a sudden ! They were Jews, bred up
m the opinion of the sufficiency of their religion to
save them, had lately seen this Jesus crucified in
weakness and disgrace, and were told by their ru¬
lers that he was a deceiver; Peter had charged
them with having a hand, a wicked hand, in his
death, which was likely to have'exasperated them
against him ; yet, when they heard this plain scrip-
tuml sermon, they were much affected with it.
(h) It put them in pain ; they were pricked in
their hearts- We read of those that were cut to the
heart with indignation at the preacher, ( ch . 7. 54. )
but these were pricked to the heart with indigna¬
tion at themselves for having been accessary to the
death of Christ. Peter, charging it upon them,
awakened their consciences, touched them to the
quick, and the reflection they now made upon it, was
as a sword in their bones, it pierced them as they
had pierced Christ. Note, Sinners, when their eyes
are opened, cannot but be pricked to the heart for
] sin, cannot but experience an inward uneasiness;
this is having the heart rent, (Joel 2. 13.) a broken
and contrite heart, Ps. 51. 17. Those that are truly
sorry for their sins, and ashamedvoT them, and afraid
oT tne consequences of them, are pricked to the
heart. A prick in the heart is mortal, and under
those commotions (says Paul) I died, Rom. 7. 9.
“All my good opinion of myself and confidence in
myself failed me.” j
(2^ It put them upon inquiry. Out of the abund¬
ance of the heart, thus pricked, the mouth spake.
Observe,
(1.) To whom thus they addressed themselves;
to Peter and to the rest of the apostles, some to one
and some to another, to them they opened their
case ; by them they had been convinced, and there¬
fore by them they expect to be counselled and com¬
forted. They do not appeal from them to the Scribes
and Pharisees, to justify them against the apostles’
charge, but apply to them, as owning the charge,
and referring the case to them. They call them
men^-ax\(\ bre±hren, as Peter had called them ; (v.
29.) it is a style of friendship and love, rather than
a title of honour ; “ You are men, look upon us with
humanity ; you are brethren, look upon us with bro¬
therly love.” Note, Ministers are spiritual phy¬
sicians, they should be advised with by those whose
consciences are wounded ; and it is good for people
to be free and familiar with those ministers, as men
and their brethren, who deal for their souls as for
their own.
(2.) What the address is ; What shall we do ?
[1.] They speak as men at a plunge, that did not
know what to do ; in a perfect surprise ; “ Is that
Jesus, whom we have crucified, both Lord and
Christ? Then what will become of us who cruci¬
fied him ? We are all undone!” Note, No way.
of being happy, but by seeing ourselves miserable.
When we find ourselves in danger of being lost for
ever, there is hope of our being made for ever, and
not till then.
[2.] They speak as men at a point, that were re¬
solved to do any thing they shall be directed to, im¬
mediately ; they are not for taking time to consider,
or for adjourning the prosecution of their convic¬
tions to a more convenient season, but desire now to
be told what they must do to escape the misery they
were liable to. Note, Those that are convinced of
sin, would gladly know the way to peace and par¬
don, ch. 9. 6. — i6. 30.
r II. Peter and the apostles direct them in short
what they must do, and what in so doing they might
expect, x>. 38, 39. Sinners convinced must be en¬
couraged ; and that which is broken must be bound
up; (Ezek. 34. 16.) they must be told that though
their case is sad, it is not desperate, there is hope
for-them.
l) He here shews them the course they must
take.
(1.) Repent j that is a plank after shipwreck.
“Let tlie sense of this horrid guilt which you have
brought upon yourselves by putting Christ to death,
awaken you to a penitent reflection upon all your
other sins, as the demand of some one great debt
brings to light all the debts of a poor bankrupt, and
to bitter remorse and sorrow for them. ” This was
the same duty that John the Baptist and Christ had
preached, and now that the Spirit is poured out, it
is still insisted on; “ Repent, repent ; change your
mind, change your way; admit an after-thought.”
(2.) Be baptized every one of you in the name of
Jesus Christ, that is, “ firmly believe the doctrine of
Christ, and submit to his grace and government ;
and make an open solemn profession of this, and
come under an engagement to abide by it, by sub¬
mitting to the ordinance of baptism ; be proselvted
to Christ /nd to his holy religion, and renounce your
THE AC
infidelity. ” They must be baptized in the name of
Jesus Christ. They did believe in the Father and
the Holy Ghost sneaking by the prophets ; but they
must also believe n the name of Jesus, that he is the
Christ, the Messias promised to the F athers ; “ T ake
Jesus for your King, and by baptism swear allegiance
to him ; take Kim for your Prophet, and hear him ;
take him for your Priest, to make atonement for
you which seems peculiarly intended here ; for
they must be baptized in his name for the remission
of sins upon the score of his righteousness. .
(3. ) This is pressed upon each particular person,
every one ofysm ; “Even those of you that have
bemMFTgreatest sinners, if they repent and believe,
fare welcome to'be baptized; and those that think
they have been the greatest saints, have yet need to
repent, and believe, and be baptized. There is grace
I enough in Christ for every one of you, be ye ever so
many, and grace suited to the case of every one. Is¬
rael of old were baptized unto Moses in the camp,
the whole body of the Israelites together, when they
passed through the cloud and the sea, (1 Cor. 10. 1,
2. ) for the covenant of peculiarity was national ; but
now every one of you distinctly must be baptized in
the name of the Lord Jesus, and transact for him-
sglf in this great affair.” See Col. 1. 28.
:2?vHe gives them encouragement to take that
course : . .
(1.) “It shall be for the remission of sins. Re¬
pent of your sin, and it shall'TTot be your ruin ; be
baptized into the faith of Christ, and in truth you
shall be justified, which you could never be by the
law of Moses. Aim at this, and depend upon Christ
for it, and this you shall have. As the cup of the
Lord’s supper is the New Testament in the blood of
Christ for the remission, of sins, so baptism i§ in the
name of Christ for the remission of sins. Be washed,
and you shall be washed.”
(2.) “You shall receive the gift of the Holy Ghost
as well as we; for it is designed fora general blessing:
some of you shall receive these external gifts, and
each of you, if you be sincere in your faith and re¬
pentance, shall receive his internal graces and com¬
forts, shall be sealed with the Holy Spirit of promise.”
Note, All that receive the remission of sins, receive
the gift of the Holy Ghost. All that are justified,
are sanctified.
(3.) “ Your children shall still have, as they have
had, an interest in the covenant, and a title to the
external seal of it. Come over to Christ, to receive
those inestimable benefits ; for the promise of the
remission of sins, and the gift of the Holy Ghost, is
to you and to your children,” v. 39. It was very
express, (Isa. 44. 3.) I will pour my Spirit upon thy
seed. And, (Isa. 59. 21.) My Spirit and my word
shall not depart from thy seed, and thy seed's seed.
When God took Abraham into covenant, he said,
I will be a God to thee, and to thy seed ; (Gen. 17.
7.) and, accordingly, every Israelite had his son cir¬
cumcised at eight days old. Now it is proper for an
Israelite, when he is by baptism to come into a new
dispensation of this covenant, to ask, “ What must
be done with my children ? Must they be thrown
out, or taken in with me?” “Taken in,” (says Pe¬
ter,) “by all means; for the promise, that great
promise, of God’s being to you a God, is as much
to you and to your children now as ever it was. ”
(4. ) “Though the promise is still extended to your
children as it has been, yet it is not, as it has been,
confined to you and them, but the benefit of it is de¬
signed for all that are afar off,” we may add, and
\ their children, for the blessing of Abraham comes
upon the Gentiles, through Jesus Christ, Gal. 3. 14.
Th“ promise had long pertained to the Israelites ;
(Rom. 9. 4.) but now it is sent to those that are afar
off, the remotest nations of the Gentiles, and every
one of them too, all that are afar off. To this gene-
Vol. vi. — D
;TS, II. as
ral the following limitation must refer, even as many
of them, as many particular persons in each nation.
as the Lord our God shall call effectually into the
fellowship of Jesus Christ. Note, God can make
his call to reach those that are ever so far off, and
none come but whom he calls.
III. These directions are followed with a needful
caution ; (y. 40. ) With many other words to the
same purport, did he testify gospel-truths, and ex¬
hort to gospel- duties ; now that the word began to
work he followed it ; he had said much in a little,
(y. 38, 39.) and that which, one would think, in¬
cluded all, and yet he had more to say. When we
have heard those words which have done our souls
good, we cannot but wish to hear more, to hear ma¬
ny more such words. Among other things he said,
(and it should seem inculcated it,) Save yourselves
from this untoward generation. Be ye free from
them. The unbelieving Jews were an untoward ge¬
neration, perverse and obstinate, they walked con¬
trary to God and man, (1 Thess. 2. 15.) wedded to
sin and marked for ruin. Now as to them,
1. “Give diligence to save yourselves from the
ruin, that you may not be involved in that, and may
escape all those things (as the Christians did ;)
“ repent , and be baptized ; and then you shall not
be sharers with them in destruction, whom you
have been sharers with in sin.” O gather not my
soul with sinners.
2. “In order to this, continue not with them in
their sin, persist not with them in infidelity. Save
yourselves, that is, separate yourselves, distinguish
yourselves, from this untoward generation. Be not
rebellious like this rebellious house ; partake not with
them in their sins, that you share not with them in
their plagues.” Note, To separate ourselves from
wicked people, is the only way to save ourselves
from them ; though we thereby expose ourselves to
their rage and enmity, we really save ourselves from
them ; for if we consider whither they are hasten¬
ing, we shall see it is better to have the trouble of
swimming against their stream than the danger of
being carried down their stream. Those that re¬
pent of their sins, and give up themselves to Jesus
Christ, must evidence their sincerity by breaking
off all intimate society with wicked people. De¬
part from me, ye evil doers, is the language of one
that determines to keep the commandments of his
God, Ps. 119. 115. We must save ourselves from
them ; which denotes avoiding them with dread and
holy fear, as we would save ourselves from an ene¬
my’ that seeks to destroy us, or from a house in¬
fected with the plague.
IY. Here is the happy success and issue of this,
v. 41. The Spirit wrought with the word, and
wrought wonders by it. These same persons that
had many of them been eye witnesses of the death
of Christ, and the prodigies that attended it, and
were not wrought upon by them, were yet wrought
upon by the preaching of the word, for that is it
that is the power of God unto salvation.
1. They received the word ; and then onlv the
word does us good, when we do receive it, embrace
it, and bid it welcome. They admitted the convic¬
tion of it, and accepted the offers of it. -
2. Thev gladly received it. Herod heard the
word gladlv, but ’these gladly received it, were not
only glad that they had it to receive, but glad that
by the grace of God they were enabled to receive it,
though it would be a humbling changing word to
them, and would expose them to the enmity of their
countrymen.
3. They were baptized ; believing with the heart,
they made confession with the mouth, and enroll
themselves among the disciples of Christ by m?
sacred rite and ceremony which he had instuuted.
And though Peter had said, “ Be baptized in the
26
THE ACTS, Ii.
name of the Lord Jesus,” (because the doctrine of
Christ was the present tnith,) yet we have reason
to think that, in baptizing them, the whole form
Christ prescribed was used in the name of the rather,
the Son, and the Holy Ghost . Note, Those that
receive the Christian covenant, ought to receive the
Christian baptism.
4. Hereby there were added to the disciples to
the number of about three thousand souls that same
day. All those that had received the Holy Ghost,
had their tongues at work to preach, and their hands
at work to baptize ; for it was time to be busy, when
such a harvest was to be gathered in. The con¬
version of these three thousand with these woids,
was a greater work than the feeding of four or
five thousand with a few loaves. Now Israel began
to multiply after the death of our Joseph. They
are said to be three thousand souls, which word is
generally used for persons when women and chil¬
dren are included with men, as Gen. 44. 21. Give
me the souls, (Gen. 14. 27.) seventy souls, which
intimates that those that were here baptized, . were
not so many men, but so many heads of families, as
with their' children and servants baptized, might
make up three thousand souls. These were added
to them. Note, They who are joined to Christ, are
added to the disciples of Christ, and join with them.
When we take God for our God, we must take his
people to be our people.
42. And they continued steadfastly in
the apostles’ doctrine and fellowship, and
in breaking of bread, and in prayers. 43.
And fear came upon every soul : and many
wonders and signs were done by the apos¬
tles. 44. And all that believed were to¬
gether, and had all things common ; 45.
And sold their possessions and goods, and
parted them to all men, as every man had
need. 46. And they, continuing daily with
one accord in the temple, and breaking
bread from house to house, did eat their
meat with gladness and singleness of heart,
47. Praising God, and having favour with
all the people. And the Lord added to
the church daily such as should be saved.
We often speak of the primitive church, and ap¬
peal to it, and to the history of it ; in these verses
we have the history of the truly primitive church,
of the first days of it, its state of infancy indeed, but,
like that, the state of its. greatest innocence.
I. They kept close to holy ordinances, and abound¬
ed in all instances of piety and devotion, for Christi¬
anity, admitted in the power of it, will dispose the
soul to communion with God in all those ways where¬
in he has appointed us to meet him, and promised
to meet us.
1. They were diligent and constant in their at¬
tendance upon the preaching of the word. They
continued in the apostles’ doctrine, and never dis¬
owned or deserted it ; or, as it may be read, they
continued constant to the apostles’ teaching orinstruc-
tions ; by baptism they were discipled to be taught,
and they were willing to be taught. Note, I hose
who have given up their names to Christ, must make
conscience of hearing his word ; for thereby we give
honour to him, and build up ourselves in our most
holy faith.
2. They kept up the communion of saints. They
continued in fellowship, (v. 42.) and continued daily
with one accord in the temple, v. 46. They not
only had a mutual affection to each other, but a
great deal of mutual conversation with each other ;
they were much together. When they withdrew
from the untoward generation, they did not turn
hermits, but were very intimate with one another,
and took all occasions to meet ; wherever you saw
one disciple, you should see more, like birds of a
feather. See how these Christians love one another.
They were concerned for one another, sympathized
with one another, and heartily espoused one ano¬
ther’s interests. They had fellowship with one
another in religious worship ; they met in the tem¬
ple ; there was their rendezvous ; for joint-fellow¬
ship with God is the best fellowship we can have
with one another, 1 John 1. 3. Observe, (1.) They
were daily in the temple, not only on the days of
the sabbaths and solemn feasts, but on other days,
every day. Worshipping God is to be our daily
work, and where there is opportunity, the oftener
it is done publicly the better. God loves the gates
of Zion, and so must we. (2.) They were with one
accord ; not only no discord or strife, but a great
deal of holy love among them ; and they heartily
joined in their public services. Though they met
with the Jews in the courts of the temple, yet the
Christians kept together by themselves, and were
unanimous in their separate devotions.
3. They frequently joined in the ordinance of the
Lord’s supper ; they continued in breaking of bread,
in celebrating that memorial of their Master’s death,
as those that were not ashamed to own their relation
to, and their dependence upon, Christ and him cru¬
cified. They could not forget the death of Christ,
yet they kept up this memorial of it, and made it
their constant practice, because it was an institution
of Christ, to be transmitted to the succeeding ages
of the church. They broke bread from house to
house ; x.a.r o/xov — house by house ; they did not
think fit to celebrate the eucharist in the temple, for
that* was peculiar to the Christian institutes, and
therefore they administered that ordinance in pri¬
vate houses, choosing such houses of the converted
Christians as were convenient, to which the neigh¬
bours resorted : and they went from one to another
of these little synagogues or domestic chapels, houses
that had churches in them, and there celebrated
the eucharist with those that usually met there to
worship God.
4. They continued in prayer. After the Spirit
was poured out, as well as before, while they were
waiting for him, they continued instant in prayer ;
for prayer will never be superseded till it comes to
be swailowed up in everlasting praise. Breaking
of bread comes in between the word and prayer,
for it has reference to both, and is a help to both.
The Lord’s supper is a sermon to the eye, and a
confirmation of God’s word to us ; and it is an en¬
couragement to our prayers, and a solemn expres¬
sion of the ascent of our souls to God.
5. They abounded in thanksgiving ; were con¬
tinually praising God, v. 47. That should have a
part in every prayer, and not be crowded into a
corner. They that have received the gift of the
Holy Ghost, will be much in praise.
II. They were loving one to another, and very
kind ; their charity was as eminent as their piety,
and their joining together in holy ordinances knit
their hearts to each other, and very much endeared
them to one another.
1. They had frequent meetings for Christian con¬
verse ; (v. 44.) All that believed, were together;
not all those thousands in one place ; (that was im¬
practicable ;) but, as Dr. Lightfoot explains it, they
kept together in several companies or congregations,
according as their languages, nations, or other re
ferencesj brought them and kept them together.
And thus joining together, because it was apart from
those that believed not, and because it was in the
27
THE ACTS, II.
same profession and practice of the duties of religion,
they are said to be together, Wi to a£]o. They as¬
sociated together, and so both expressed and in¬
creased their mutual love.
2. They had all things common : perhaps they
had common tables, (as the Spartans of old,) for fa¬
miliarity, temperance, and freedom of conversation ;
they ate together, that they who had much might
have the less, and so be kept from the temptations
of abundance ; and they who had little might have
the more, and so be kept from the temptations of
want and poverty. Or, there was such a concern
for one ahother, and such a readiness to help one
another, as there was occasion, that it might be said,
They had all things common, according to the law
of friendship, one wanted not what another had ; for
he might have it for the asking.
3. They were very cheerful, and very generous
in the use of what they had. Beside the religion
that was in their sacred feasts, (their breaking bread
from house to house,) a great deal of it appeared in
their common meals ; they did eat their meat with
gladness and singleness of heart. They brought the
comforts of God’s table along with them to their
own, which had two good effects upon them : (1.)
It made them very pleasant, and enlarged their
hearts in holy joy ; they did eat their bread with
joy, and drank their wine with a merry heart, as
knowing that God now accented their works. None
have such cause to be cheerful as good Christians
have ; it is pity but that they should always have
hearts to be so. (2.) It made them very liberal to
their poor brethren, and enlarged their hearts in
charity. They did eat their meat with singleness of
heart, h d^iAornh h.z^Iz( — with liberality of heart ; so
some ; they did not eat their morsels alone, but bid
the poor welcome to their table, not grudgingly, but
with all the hearty freedom imaginable. Note, It
becomes Christians to be open-hearted and open-
handed, and in every good work to sow plentifully,
as those on whom God hath sowed plentifully, and
who hope to reap so.
4. They raised a fund for charity ; ( [v . 45.) They
sold their possessions and goods ; some sold their
lands and houses, others their stocks and the furni¬
ture of their houses, and parted the money to their
brethren, as every man had need. This was to de¬
stroy, not property, (as Mr. Baxter says,) but self¬
ishness. Herein, probably, they had an eye to the
command which Christ gave to the rich man, as a
test of his sincerity, Sell that thou hast, and give to
the poor. Not that this was intended for an exam¬
ple to be a constant binding rule, as if all Christians
in all places and ages were bound to sell their estates,
and give away the money in charity. For St. Paul’s
epistles, after this, often speak of the distinction of
rich and poor, and Christ hath said, that the poor we
have always with us, and shall have, and the rich
must be always doing them good out of the rents,
issues, and profits, of their estates, which they dis¬
able themselves to do, if they sell them, and give
all away at once. But here the case was extraor¬
dinary. (1.) They were under no obligation of a
divine command to do this, as appears by what Peter
said to Ananias ; (ch. 5. 4. ) Was it not in thine own
power ? But it was a very commendable instance of
their raisedness above the world, their contempt of
it, their assurance of another world, their love to
their brethren, their compassion to the poor, and
their great zeal for the encouraging of Christianity,
and the nursing of it in its infancy. The apostles
left all to follow Christ, and were to give themselves
wholly to the word and prayer, and something must
be done for their maintenance ; so that this extraor¬
dinary liberality was like that of Israel in the wil-
erness toward the bulding of the tabernacle, which
needed to be restrained, Exod. 36. 5, 6. Our rule
is, to give according as God hath blessed us ; yet in
such an extraordinary case as this, those are to be
praised, who give beyond their power, 2 Cor. S. 3.
(2.) They were Jews that did this, and they who
believed Christ, must believe that the Jewish nation
should shortly be destroyed, and an end put to the
possession of estates and goods in it, and, in the be¬
lief of that, they sold them for the present service
of Christ and his church.
III. God owned them, and gave them signal to¬
kens of his presence with them; (v. 43.) Many
wonders and signs were done by the apostles of divers
sorts, which confirmed their doctrine, and incontest¬
ably proved that it was from God. They that could
work miracles, could have maintained themselves
and the poor that w.ere among them miraculously,
as Christ fed thousands with a little food ; but it was
as much for the glory of God that it should be done
by a miracle of grace (inclining people to sell their
estates to do it) as if it had been done by a miracle
in nature.
But the Lord’s giving them power to work mira¬
cles, was not all he did for them ; he added to the
church daily. The word in their mouths did won¬
ders, and God blessed their endeavours for the in¬
crease of the number of believers. Note, It is
God’s work to add souls to the church ; and it is a
great comfort both to ministers and Christians to
see it.
IV. The people were influenced by it ; they that
were without, the standers by, that were specta¬
tors.
1. They feared them, and had a veneration for
them ; ( v . 43.) Fear came upon every soul, that is,
upon very many who saw the wonders and signs done
by the apostles, and were afraid lest their not being
respected as they should be would bring desolation
upon their nation. The common people stoc d in
awe of them, as Herod feared John. Though they
had nothing of external pomp to command external
respect, as the Scribes’ long robes gained them the
greetings in the market-places, yet they had abund¬
ance of spiritual gifts that were truly honourable,
which possessed men with an inward reverence for
them. Fear came upon every soul ; the souls of
people were strangely influenced by their awful
preaching and living.
2. They favoured them. Though we have reason
to think there were those that despised them and
hated them, (we are sure the Pharisees and chief
priests did,) yet far the greater part of the common
people had a kindness for them — they had favour
with all the people. Christ was so violently run
upon, and run down, by a packed mob, which cried.
Crucify him, crucify him ; that one would think his
doctrine and followers were never likely to have an
interest in the common people any more. And yet
here we find them in favour with them all ; "by
which it appears that their prosecuting of Christ,
was a sort of a force put upon them by the artifices
of the priests ; now they returned to their wits, to
their right mind. Note, Undissembled piety and
charity will command respect ; and cheerfulness in
serving God will recommend religion to those that
are without. Some read it, They had charity to all
the people — s^,ov7sc orgo? 'ixov tcii Azov ; they did
not confine their charity to those of their own com¬
munity, but it was catholic and extensive ; and this
recommended them very much.
3. They fell over to them. Some or other were
daily coming in, though not so many as the first day ;
and they were such as should be saved. Note,
Those that God has designed for eternal salvation,
shall one time or other be effectually brought to
Christ ; and those that are brought to Christ, are
added to the church in a holy covenant by baptism,
and in holy communion by other ordinances.
28
THE ACTS, III.
CHAP. III.
v this chapter, we have a miracle and a sermon : the mira¬
cle wrought to make way for the sermon, to confirm the
doctrine that was to be preached, and to make way for it
into the minds of the people ; and then the sermon to ex¬
plain the miracle, and to sow the ground which by it was
broken up. I. The miracle was the healing of a man that
was lame from his birth, with a word speaking, (v. 1 . . 8.)
and the impression which this made upon the people, v. 9 . .
11. II. The scope of the sermon which was preached here¬
upon, was, to bring people to Christ, to repent of their sin
in crucifying him; (v. 12 .. 19.) to believe in him now
that lie was glorified, and to comply with the Father’s de¬
sign in glorifying him, v. 20 . . 26. The former part of
the discourse opens the wound, the latter applies the re¬
medy.
1. Peter and John went up toge-
ther into the temple at the hour of
prayer, being the ninth hour. 2. And a cer¬
tain man lame from his mother’s womb
was carried, whom they laid daily at the
gate of the temple which is called Beauti¬
ful, to ask alms of them that entered into
the temple; 3. Who, seeing Peter and
John about to go into the temple, asked an
alms. 4. And Peter, fastening his eyes
upon him, with John, said, Look on us. 5.
And he gave heed unto them, expecting to
receive something of them. 6. Then Peter
said, Silver and gold have I none ; but such
as I have give I thee. In the name of Jesus
Christ of Nazareth rise up and walk. 7.
And he took him by the right hand, and
lifted him up : and immediately his feet
and ankle-bones received strength. 8. And
he, leaping up, stood, and walked, and en¬
tered with them into the temple, walking,
and leaping, and praising God. 9. And all
the people saw him walking and praising
God. 1 0. And they knew that it was he
which sat for aims at the Beautiful gate of
the temple : and they were filled with won¬
der and amazement at that which had hap¬
pened unto him. 1 1 . And as the lame man
which was healed held Peter and John,
all the people ran together unto them in
the porch that is called Solomon’s, greatly
wondering.
We were told in general, (ch. 2. 43.) that many
signs and wonders were done by the apostles, which
are not written in this book ; but here we have one
given us for an instance. As they wrought miracles,
not upon everv body, as every body had occasion for
them, but as the Holy Spirit gave direction, so as to
answer the end of their commission ; so all the mi¬
racles they did work, are not written in this book,
but such only are recorded as the Holy Ghost
thought fit to answer the end of this sacred history.
I. The persons by whose ministry this miracle
was wrought, were, Peter and John, two principal
men among the apostles ; they were so in Christ’s
time, one speaker of the house for the most part,
the other favourite of the Master ; and they continue
so. When, upon the conversion of thousands, the
church was divided into several societies, perhaps
Peter and John presided in that which Luke asso¬
ciated with, and therefore he is more particular in
recording what they said and did, as afterward what
Paul said and did, when he attended him : both the
one and the other being designed for a specimen of
what the other apostles did.
Peter and John had each of them a brother anrmng
the twelve, with which they were coupled wnftn
they were sent out ; yet now they seem to be knit
together more closely than either of them to his
brother; for the bond of friendship is sometimes
stronger than that of relation ; there is a friend that
sticks closer than a brother. Peter and John seem
to have had a peculiar intimacy after Christ’s re¬
surrection more than before, John 20. 2. The rea¬
son of which, (if I may have liberty to conjecture,)
might be this ; that John, a disciple made up of love,
was more compassionate to Peter upon his fall and
repentance, and more tender of him in his bitter
weefling for his sin, than any other of the apostles
were, and more solicitous to restore him in the sfiirit
of meekness; which made him very dear to Peter
ever after : and it was a good evidence of Peter’s ac¬
ceptance with God, upon his repentance, that
Christ’s favourite was made his bosom-friend. Da¬
vid prayed, after his fall, Let them that fear thee,
turn unto me, Ps. 119. 79.
II. The time and place are here set down :
1. It was in the tem/ile, whither Peter and John
went up together, because it was the place of con¬
course ; there were the shoals of fish, among whom
the net of the gospel was to be cast, especially dur¬
ing the days of pentecost, within the compass of
which we may suppose this to have happened.
Note, It is good to go up to the temple, to attend on
public ordinances ; and it is comfortable to go up to¬
gether to the temple ; I was glad when they said
unto me, Let us go. The best' society is society in
worshipping of God.
2. It was at the hour of prayer, one of the hours
of public worship, commonly appointed and observ¬
ed among the Jews : time and place are two neces¬
sary circumstances of every action, which must be
determined by consent, as is most convenient for
edification. With reference to public worship, there
must be a house of prayer, and an hour of prayer:
the ninth hour, that is, three o’clock in the afternoon,
was one of the hours of prayer among the Jews; nine
in the morning, and twelve at noon, were the other
two. See Ps. 55. 17. Dan. 6. 10. It is of use for pri¬
vate Christians so far to have their hours of prayer
as may serve, though not to bind, yet to remind,
conscience ; every thing is beautiful in its season.
III. The patient is here described, on whom this
miraculous cure was wrought, v. 2. He was a poor
lame beggar at the temple-gate.
1. He was a cripple, not bv accident so, but born
so; he was lame from his mother's womb, as it should
seem, by a paralytic distemper, which weakened
his limbs ; for it is said in the description of his cure,
(v. 7.) His feet and ankle-bones received strength.
Some such piteous cases now and then there are,
which we ought to be affected with, and look upon
with compassion, and which are designed to shew
us what we all are by nature spiritually ; without
strength, lame from our birth, unable to work or
walk in God’s service.
2. He was a beggar ; being unable to work for his
living, he must live upon alms ; such are God's poor.
He was laid daily by his friends at one of the gates
of the temple, a miserable spectacle, unable to do
any thing else for himself hut to ask alms of them
that entered into the temple or came out. There
was a concourse, and a concourse of devout good
people, from whom charity might be expected, and
a concourse of such people, when it might be hoped
they were in the best frame ; and there he was laid.
| Those that need, and cannot work, must not be
ashamed to beg. He would not have been laid there,
and laid daily there, if he had not been used to meet
29
THE ACTS, 111.
with supplies, daily supplies there. Note, Our
prayers and our alms should go together ; Corne¬
lius’s did, c/2. 10. 4. Objects of charity should be
in a particular manner welcome to us when we go
up to the temple to pray ; it is pity that common
beggars at church-doors should any of them be of
such a character as to discourage charity ; but they
ought not always to be over-looked ; some there are
surely that merit regard, and better feed ten drones,
•yea and some wasps, than let one bee starve. The
'gale of the temple at which he was laid, is here
named, it was called Beautiful, for the extraordi¬
nary splendour and magnificence of it. Dr. Light-
foot observes, that this was the gate that led out of
the court of the Gentiles into that of the Jews, and
supposes that the cripple would beg only of the Jews,
as disdaining to ask any thing of the Gentiles. But
Dr. Whitby takes it to be at the first entrance into
the temple, and beautified sumptuously, as became
the frontispiece of that place where the Divine Ma¬
jesty vouchsafed to dwell ; and it was no diminution
to the beauty of this gate, that a poor man lay there
oegging.
3. He begged of Peter and John, (v. 3.) begged an
alms, that was the utmost he expected from them
who had the reputation of being charitable men, and
who, though they had not much, yet did good with
what they had. It was not many weeks ago that
the blind arid the lame came to Christ in the temple,
and were healed there, Matt. 21. 14. And why
might not he have asked more than an alms, if he j
knew that Peter and John were Christ’s messengers, (
and preached and wrought miracles in his name ?
But he had that done for him, which he looked not
for ; asked an alms, and had a cure.
IV. We have here the method of the cure :
1. His expectations were raised. Peter, instead
of turning his eyes from him, as many do from ob¬
jects of charity, turned his eyes to him, nay he fas¬
tened his eyes upon him, that his eye might affect
his heart with compassion toward him, v. 4. John
did so too, for they were both guided by one and the
same Spirit, and concurred in this miracle ; they
said, Look on us. Our eye must be ever toward the
Lord, (the eye of our mind,) and, in token of that,
the eye of the body may properly be fixed on those
whom he employs as the ministers of his grace. This
man needed not be bidden twice to look on the apos¬
tles ; for he justly thought this gave him cause to
expect that he should receive something from them,
_,and therefore he gave heed to them, v. 5. Note,
We must come to God both to attend on his word,
and to apply ourselves to him in prayer, with hearts
fixed and expectations raised. We must look up to
heaven, and expect to receive benefit by that which
God speaks from thence, and an answer of peace to
the prayers sent up thither. I will direct my prayer
unto thee, and will look up.
2. His expectations of an alms were disappointed ;
Peter said, “ Silver end gold have I none, and there¬
fore none to give thee yet he intimates that if he
had had any he would give him an alms, not brass,
but silver oi gold. Note, (1.) It is not often that
Christ’s friends and favourites have abundance of
the wealth of this world. The apostles were very
poor, had but just enough for themselves, and no
overplus. Peter and John had abundance of money
laid at their feet, but that was appropriated to the
maintenance of, the poor of the church, and they
would not convert any of it to their own use, nor dis¬
pose of it otherwise than according to the intention
of the donors. Public trusts ought to be strictly and
faithfully observed. (2.) Many, who are well in¬
clined to works of charity, are yet not in a capacity
of doing any thing considerable, while others, who
have wherewithal to do much, have not a heart to
do and thing.
3. His expectations, notwithstanding, were quite
outdone ; Peter had no money to give him ; but, (1.)
He had that which was better, such an interest in
heaven, such a power from heaven, as to be able to
cure his disease. Note, Those who are poor in the
world, may yet be rich, very rich, in spiritual gifts,
graces, and comforts ; certainly there is that which
we are capable of receiving, which is infinitely bet¬
ter than silver and gold ; the merchandise and gain
of it better, Job 28. 12, 8cc. Prov. 3. 14, See. (2.)
He gave him that which was better — the cure of his
disease, which he would gladly have given a great
deal of silver and gold for, if he had had it, and it
could have been so obtained. This would have ena¬
bled him to work for his living, so that he should not
need to beg any more ; nay, he would have to give
to them that needed, and it is more blessed to give
than to receive. A miraculous cure would be a
greater instance of God’s favour, and would put a
greater honour upon him, than thousands of gold and
silver could. Observe, When Peter had no silver
and gold to give, yet (says he) such as I have I give
thee. Note, Those may be, and ought to be, other¬
wise charitable and helpful to the poor, who have
not wherewithal to give in charity ; they who have
not silver and gold, have their limbs and senses, and
with these may be serviceable to the blind, and lame,
and sick ; which if they be not, as there is occasion,
neither would they give to them if they had silver
and gold. As every one has received the gift, so let
him minister it.
Let us now see how the cure was wrought :
[1.] Christ sent his word, and healed him; (Ps.
107. 20.) for healing grace is given by the word of
Christ ; that is the vehicle of the healing virtue de¬
rived from Christ. Christ spake cures by himself,
the apostles spake them in his name. Peter bids a
lame man rise up and walk ; which would have been
a banter upon him, if he had not premised in the
name of Jesus of Nazareth ; “ I say it by warrant
from him, and it shall be done by power from him,
and all the glory and praise of it shall be ascribed to
him.” He calls Christ Jesus of Nazareth, which
was a name of reproach, to intimate, that the indig¬
nities done him on earth served but as a foil to his
glories now that he was in heaven. “ Give him
what name you will, call him if you will in scorn
Jesus of Nazareth, in that name you shall see won¬
ders done ; for because he humbled himself, thus
highly was he exalted.” He bids the cripple rise
up and walk ; which does not prove that he had
power in himself to do it, but proves (if he attempt
to rise and walk, and, in a sense of his own impo-
tency, depend upon a divine power to enable him to
do it) that he shall be enabled; and by rising and
walking he must evidence that that power has
wrought upon him ; and then let him take the com¬
fort, and let God have the praise. Thus it is in the
healing of our souls, that are spiritually impotent.
[2.] Peter lent his hand, and helped him; [y. 7.)
He took him by the right hand in the same name in
which he had spoken to him to arise and walk, and
lifted him up. Not that this could contribute any
thing to his cure ; it was but a sign, plainly intimat¬
ing the help he should receive from God, if he ex¬
erted himself as he was bidden. When God by his
word commands us to rise, and walk in the way of
his commandments, if we mix faith with that word,
and lay our souls under the power of it, he will give
his Spirit to take us by the hand, and lift us up. If
we set ourselves to do what we can, God has pro¬
mised his grace to enable us to do what we cannot :
and by that promise we partake of a new nature ;
and that grace shall not be in vain ; it was not here ;
his feet and ankle-bones received strength; which
they had not done, if he had not attempted to rise,
I and been helped up ; he does his part, and Peter
1
30 ' THE ACTS, III.
does his, and yet it is Christ that does all : it is he
that puts strength into him . As the bread multi¬
plied in the breaking, and the water was turned into
wine in the pouring out, so strength was given to the
cripple’s feet in his stirring them and using them.
V. Here is the impression which this cure made
upon the patient himself, which we may best con¬
ceive of, it we put our soul into his soul’s stead.
1. He leaped up, in obedience to the command,
Arise. He found in himself such a degree of strength
in his feet and ankle-bones, that he did not steal up,
with fear and trembling, as weak people do when
they begin to recover strength ; but he started up,
as one refreshed with sleep, boldly, and with great
agility, and as one that questioned not his own
strength. The incomes of strength were sudden,
and he no less sudden in shewing them. He leaped,
as one glad to quit the bed or pad of straw on which
he had lain so long lame.
2. He stood, and ’walked ; he stood without either
leaning or trembling, stood straight up, and walked
without a staff ; he trod strongly, and moved stea¬
dily ; and this was to manifest the cure, and that it
was a thorough cure. Note, Those who have had
experience of the working of divine grace upon them,
should evidence what they have experienced. Has
God put strength into us ? Let us stand before him in
the exercises of devotion, let us walk before him in
all the instances of a religious conversation. Let us
stand up resolutely for him, and walk cheerfully with
him, and both in strength derived and received from
him.
3. He held Peter and John, v. 11. We need not
ask whv he held them. I believe he scarcelv knew
himself : but it was in \ ‘ransport of joy that ne em¬
braced them as the best benefactors he ever met
with, and hung upon them to a degree of rudeness ;
he would not let them go forward, but would have
them stay with him, while he published to all about
him what God had done for him by them. Thus
he :estified his affection to them, he held them, and
would not let them go. Some suggest that he clung
to them for fear lest, if they should leave him, his
lameness should return. Those whom God hath
healed, love them whom he made instruments of
their healing, and see the need of their further help.
4. He entered with them into the temple. His
strong affection to them held them ; but it should not
hold them so fast as to keep them out of the temple,
whither they were going to. preach Christ. We
should never suffer ourselves to be diverted by the
most affectionate kindnesses of our friends, from go¬
ing in the way of our duty. But if they will not stay
with him, he is resolved to go with them, and the
rather because they are going into the temple,
whence he had been so long kept by his weakness
and his begging. The Impotent man whom Christ
cured, was presently found in the temple, John 5.
14. He went into the temple, not only to offer up
his praises and thanksgivings to God, but to hear
more from the apostles of that Jesus in whose name
he had been healed. Those that have experienced
the power of Christ, should earnestly desire to grow
in their acquaintance with Christ.
5. He was there walking, and leaping, and prais-
ing God.' Note, The strength God has given us
both in mind and body, should be made use of to his
praise, and we should study how to honour him with
it. 1 hose that are healed in his name, must walk
up and down in his name, and in his strength, Zech.
10. 12. Tills man, as soon as he could leap, leaped
for joy in God, and praised him. Here was that
scripture fulfilled, (Isa. 35. 6.) Then shall the lame
man leap as a hart. Now that this man was newly
cured, he was in this excess of joy and thankfulness.
All true converts walk, and praise God ; but per¬
haps young converts leap more in his praises.
VI. How the people that were eye-witnesses of this
miracle, were influenced by it, we are next told.
1. They were entirely satisfied in the truth of the
miracle, and had nothing to object against it. They
knew it was he that sat begging at the Beautiful gaze
of the temple, v. 10. He had sat there so long, that
they all knew him ; and for that reason he was chosen
to be the vessel of this mercy. Now they were not
so perverse as to make any doubt whether he was
the same man, as the Pharisees had questioned con¬
cerning the blind man that Christ cured, John 9. 11.
They now saw him walking, and praising God, (y.
9.) and perhaps took notice of a change in his mind :
for he was now as loud in praising God as he had
used to be in begging relief. The best evidence that
it was a complete cure, was, that he praised God
for it. Mercies are then perfected, when they are
sanctified.
2. They admired at it ; they were filed with won
der and amazement, (y. 10.) greatly wondering, v
11. They were in an ecstasy. There seems to be
this effect of the pouring out of the Spirit, that the
people, at least those in Jerusalem, were more af¬
fected with the'miracles the apostles wrought than
they had been with those of the same kind that had
been wrought by Christ himself ; and this was in
order to the miracles answering their end.
3. They gathered about Peter and John ; All the
people ran together unto them in Solomon’s porch :
some, only to gratify their curiosity with the sight
of men that had such power ; others, with a desire
to hear them preach, concluding that their doctrine
must needs be of divine original, which thus had a
divine ratification. They flocked to them in Solo¬
mon’s porch, a part of the court of the Gentiles,
where Solomon had built the outer porch of the
temple. Or, it was some cloisters or piazzas which
Herod had erected upon the same foundation which
Solomon had built that stately porch upon, that bore
his name ; Herod being ambitious herein to be a se¬
cond Solomon. Here the people met, to see this
great sight.
12. And when Peter saw it, he answered
unto the people, Ye men of Israel, why
marvel ye at this ? Or why look ye so ear¬
nestly on us, as though by our own power
or holiness we had made this man to walk ?
13. The God of Abraham, and of Isaac,
and of Jacob, the God of our fathers, hath
glorified his Son Jesus ; whom ye delivered
up, and denied him in the presence of Pi¬
late, when he was determined to let him
go. 14. But ye denied the Holy One and
the Just, and desired a murderer to be
granted unto you; 15. And killed the
Prince of life, whom God hath raised from
the dead; whereof we are witnesses. 16.
And his name through faith in his name
hath made this man strong, whom ye see
and know : yea, the faith which is by him
hath given him this perfect soundness in
the presence of you all. 17. And now,
brethren, I wot that through ignorance ye
did it, as did also your rulers. 1 8. But those
things, which God before had shewed by
the mouth of all his prophets, that Christ
should suffer, he hath so fulfilled. 19. Re¬
pent ye therefore, and be converted, that
your sins may be blotted out, when the
31
THE ACTS, III.
times of refreshing shall come from the
presence of the Lord ; 20. And he shall
send Jesus Christ, which before was
preached unto you: 21. Whom the hea¬
ven must receive until the times of restitu¬
tion of all things, which God hath spoken
by the mouth of all his holy prophets since
the world began. 22. For Moses truly
said unto the fathers, A prophet shall the
Lord your God raise up unto you of your
brethren, like unto me-; him shall ye hear
in all things whatsoever he shall say unto
you. 23. And it shall come to pass, that
every soul, which will not hear that pro¬
phet, shall be destroyed from among the
people. 24. Yea, and all the prophets from
Samuel and those that follow after, as ma¬
ny as have spoken, have likewise foretold
of these days. 25. Ye are the children of
the prophets, and of the covenant which
God made with our fathers, saying unto
Abraham, And in thy seed shall all the
kindreds of the earth be blessed. 26. Unto
you first God, having raised up his Son Je¬
sus, sent him to bless you, in turning away
every one of you from his iniquities.
We have here the sermon which Peter preached
after he had cured the lame man. When Peter saw
it. 1. When he saiv the people got together in a
crowd, he took that opportunity to preach Christ to
them, especially the temple being the place of their
concourse, and Solomon's porch there, let them
come and hear a more excellent wisdom than Solo¬
mon’s, for behold, a greater than Solomon is here
preached. 2. When he saw the people affected with
the miracle, and filled with admiration, then he
sowed the gospel-seed in the ground, which was
thus broken up, and prepared to receive it. 3.
When he saw the people ready to adore him and
John, he stepped in immediately, and diverted their
respect from them, that they might be directed to
Christ onlv ; to this he answered presently, as Paul
and Barnabas at Lystra. See ch. 14. 14, 15. In the
sermon,
I. He humbly disclaims the honour of the mira¬
cle as not due to them, who were only the ministers
of Christ, or instruments in his hand for the doing
of it. The doctrines they preached were not of
their own invention, nor were the seals of it their
own, hut his whose the doctrines were. He ad¬
dresses himself to them as men of Israel, men, to
whom pertained, not only the law and the promises,
but the gospel and the performances, and who were
nearly interested in the present dispensation. Two
things he asks them :
1. Why they were so surprised at the miracle it¬
self; Why marvel ye at this? It was indeed mar¬
vellous, and they justly wondered at it, but it was
no more than what Christ had done many a time,
and they had not duly regarded it, or been affected
with it. It was but a little before, that Christ had
raised Lazarus from the dead ; and why should
this then seem so strange? Note, Stupid people
think that strange now, which might have been fa¬
miliar to them, if it had not been their own fault.
Christ had lately risen from the dead himself ; why
did they not marvel at that ? Why were they not
convinced at that ?
2. Why they gave so much of the praise of it to
them that were only the instruments of it ; Why look
ye so earnestly on us? (1.) It was certain that they
had made this man to walk, by which it appeared
that the apostles not only were sent of God, but were
sent to be blessings to the world, benefactors to man¬
kind, and were sent to heal sick and distempered
souls, that were spiritually lame and impotent, to
set broken bones, and make them rejoice. (2.) Yet
they did not do it by any power or holiness of their
own ; it was not done by any might of their own,
any skill they had in physic or surgery, or any vir¬
tue in their word; the power they did it by, was
wholly derived from Christ ; nor was it done by any
merit of their own ; the power which Christ gave
them to do it they had not deserved, it was not by
their own holiness ; for as they were weak things,
so they were foolish things, that Christ chose to em¬
ploy ; Peter was a sinful man. What holiness had
Judas ? Yet he wrought miracles in Christ's name.
What holiness any of them had, it was wrought in
them, and they could not pretend, to merit by it.
(3.) It was the' people’s fault that they attributed it
to their power and holiness, and accordingly looked
at them. Note, The instruments of God’s favour
to us, though they must be respected, must not be
idolized ; we must take heed of reckoning that to be
done by the instrument, which God is the Author
of. (4.) It was the praise of Peter and John, that
they would not take the honour of this miracle to
themselves, but carefully transmitted it to Christ.
Useful men must see to it that they be very hum¬
ble. Not unto us, O Lord, not unto us, but to thy
name, give glory. Every crown must be cast at the
feet of Christ ; ' not I, but the grace of God with me.
II. He preaches Christ to them, that was his bu¬
siness, that he might lead them into obedience to
Christ.
1. He preaches Christ, as the true Messiah pro¬
mised to the fathers, v. 13. for, (1.) He is Jesus the
Son of God ; though they had lately condemned
Chi-ist as a blasphemer, for saying that he was the
Son of God, yet Peter avows it ; he is his Son Jesus;
to him, dear as a Son ; to us, Jesus, a Saviour. (2.)
God hath glorified him, in raising him up to be
King, Priest, and Prophet, of his church ; he glori¬
fied him in his life, and in his death, as well as in his
resurrection and ascension. (3.) He hath glorified
him as the God of our fathers, whom he names with
respect, for they were great names with the men of
Israel, and justly, the, God of Abraham, of Isaac,
and of Jacob. God sent him into the world, pur¬
suant to the promises made to those patriarchs, that
in their seed the families of the earth should be blessed,
and the covenant made with them, that God would
be a God to them, and their seed. The apostles call
the patriarchs, their fathers, and God, the God of
those patriarchs, from whom the Jews were de¬
scended ; to intimate to them, that they had no evil
design upon the Jewish nation, (that they should
look upon them with a jealous eye,) but had a value
and concern for it, and were hereby well-wishers to
it; and the gospel they preached, was the revela¬
tion of the mind and will of the God of Abraham.
See ch. 26. 7, 22. Luke 1. 72, 73.
2. He charges them flat and plain with the mur¬
der of this Jesus, as he had done before. (1.) “ You
delivered him up to your chief priests and elders, the
representative body of the nation ; and you of the
common people were influenced by them, to cla¬
mour against him, as if he had been a public griev¬
ance.” (2.) “ You denied him, and you disowned
him, would not have him then to be your King,
could not look upon him as the Messiah, because he
came not in external pomp and power ; you denied
him in the presence of Pilate, renounced all the ex-
Sectations of your church, in the presence of the
oman governor, who justly laughed at you for it ;
32
THE ACTS, III.
you denied him against the face of Pilate ,” (so Dr.
Hammond,) “in defiance of his reasonings with
you.” ( Pilate had determined to let him go, but the
people opposed it, and over-ruled him. ) “ You were
worse than Pilate, for he would have released him,
if you had let him follow his own judgment. You
denied the Holy One, and the Just, who had ap¬
proved himself so, and all the malice of his perse¬
cutors could not disprove it.” The holiness and jus¬
tice of the Lord Jesus, which are something more
than his innocency, were a great aggravation of the
sin of those that put him to death. (3.) “ You de¬
sired a murderer to be released, and Christ crucified ;
as if Barabbas had deserved better at your hands,
than the Lord Jesus; than which a greater affront
could not be put upon him.” (4.) You killed the
Prince of life. Observe the antithesis : “ You pre¬
served a murderer, a destroyer of life ; and de¬
stroyed the Saviour, the Author of life. You killed
him who was sent to be to you the Prince of life, and
so not only forsook, but rebelled against, your own
mercies. You did an ungrateful thing, in taking
away his life, who would have been your Life. You
did a foolish thing, to think you could conquer the
Prince of life, who has life in himself, and would
soon resume the life he resigned. ”
3. He attests his resurrection as before, ch. 2. 32.
“ You thought the Prince of life might be deprived
of his life, as any other prince might be deprived of
his dignity and dominion, but you found yourselves
mistaken, for God raised him from the dead ; so
that in putting him to death, you fought against
God, and were baffled. God raised him from the
dead, and thereby ratified his demands, and con¬
firmed his doctrine, and rolled away all the reproach
of his sufferings, and for the truth of his resurrection,
•we are all witnesses. ”
4. He ascribes the cure of this impotent man to
the power of Christ; (x\ 16.) His name, through
faith in his name, in that discovery which he hath
made of himself, has made this man strong. He re¬
peats it again, The faith which is by him hath given
him this soundness. Here, (1.) He appeals to them¬
selves concerning the truth of the miracle ; the man,
on whom it was wrought, is one whom ye see, and
know, and have known ; he was not acquainted with
Peter and John before, so that there was no room to
suspect a compact between them ; “You know him
to be a cripple from a child. The miracle was
wrought publicly, in the presence of you all ; not in
a corner, but in the gate of the temple ; you see in
what manner it was done, so that there could be no
juggle in it ; you had liberty to examine it imme¬
diately, and may yet. The cure is complete, it is a
perfect soundness ; you see the man walks and leaps,
as one that has no remainder either of weakness or
pain.” (2.) He acquaints them with the power by
which it was wrought. [1.] It is done by the name
of Christ, not merely by naming it as a spell or
charm, but it is done t>y us as professors and preach¬
ers of his name, by virtue of a commission and in¬
structions we have received from him, and a power
which he has invested us with ; that name which
Christ has above ex<ery name; his authority, his
command, has done it ; as writs run in the king’s
name, though it is an inferior officer that executes
them. [2.] The power of Christ is fetched in,
through faith in his name, a confidence in him, a de¬
pendence on him, a believing application to him,
and expectation from him, even that faith which is
J'i duri — by him, which is of his working ; it is not
of ourselves, it is the gift of Christ ; and it is for his
sake, that he may have the glory of it; for he is
both the Author and Finisher of our faith. Dr.
Lightfoot suggests, that faith is twice named in this
verse, because of the apostles’ faith in doing this
miracle, and the cripple’s faith in receiving it; but
I suppose it relates chiefly, if not only, to the for¬
mer. They that wrought this miracle by faith, de¬
rived power from Christ to work it, and therefore
returned all the glory to him. By this time and just
account of the miracle, Peter both confirmed the
great gospel-truth they were to preach to the world
— that Jesus Christ is the Fountain of all power and
grace, and the great Healer and Saviour ; and re¬
commended the great gospel duty of faith in him,
as the only way of receiving benefit by him. It ex--
plains likewise the great gospel-mystery of our sal¬
vation by Christ ; it is his name that justifies us, that
glorious name of his, The Lord, our Righteousness;
but we, in particular, are justified by that name
through faith in it, applying it to ourselves. Thus
does Peter preach unto them Jesus, and him cruci¬
fied, as a faithful friend of the Bridegroom, to whose
service and honour he devoted all his interest.
III. He encourages them to hope that, though
they had been guilty of putting Christ to death, yet
they might find mercy ; he does all lie can to'con-
vince them, yet is careful not to drive them to des¬
pair. The guilt was very great, but,
1. He mollifies their crime by a candid imputation
of it to their ignorance. Perhaps, he perceived bv
the countenance of his hearers, that they were struck
with an exceeding horror, when he told them that
they had killed the Prince of life, and were ready
either to sink down, or to fly ofr, and therefore he
saw it needful to mitigate the rigour of the charge,
by calling them brethren; and well might he call
them so, for he had been himself a brother with
them in this iniquity ; he had denied the Holy One,
and the Just, and sworn that he did not know him ;
he did it by surprise ; and for your parts, I know
that through ignorance ye did it, as did also your
rulers, v. 17. This was the language of Peter’s
charity, and teaches us to make the best of those
whom we desire to make better. Peter had search¬
ed the wound to the bottom, and now he begins to
think of healing it up, in order to which it is neces¬
sary to beget in them a good opinion of their phy¬
sician ; and could any thing be more winning than
this ? That which bears him out in it, is, that he
has the example of his Master’s praying for his cru¬
cifers, and pleading in their behalf, that they knew
not what they did. And it is said of the rulers, that
if they had known, they would not have crucified
the Lord of glory. See 1 Cor. 2. 8. Perhaps some
of the rulers, and of the people, did therein rebel
against the light and the convictions of their own
consciences, and did it through malice ; but the ge¬
nerality went down the stream, and did it through
ignorance ; as Paul persecuted the church, igno¬
rantly, and in unbelief, 1 Tim. 1. 13.
2. He mollifies the effect of their crime — the
death of the l3rince o f life ; this sounds very dread¬
ful, but it was according to the scriptures, (v. 18.)
the predictions of which, though they did not neces¬
sitate their sin, vet did necessitate his sufferings ; so
he himself saith, Thus it is written, and tints it be¬
hoved Christ to suffer. You did it through igno¬
rance, may be taken in this sense ; “ You fulfilled
the scripture, and did not know it ; God, by your
hands, hath fulfilled what he shewed by the mouth
of all his prophets, that Christ should suffer ; that
was his design in delivering him up to you, but you
had views of your own, and were altogether igno¬
rant of that design ; you meant not so, neither did
your heart think so. God was fulfilling the scrip¬
ture, when you were gratifying vour own passions.”
Observe, It was not only determined in the secret
counsel of God, but declared to the world many
ages before, by the mouth and pen of the prophets,
that Christ should su ffer, in order to the accomplish¬
ment of his undertaking ; and it was God himself
that shewed it by them, who will see that his words
33
THE ACTS, III.
be made good ; what he shewed, he fulfilled ; he so
fulfilled, so as he had shewed, punctually and ex¬
actly, without any variation. Now, though this is
no extenuation at all of their sin in hating and per¬
secuting Christ to the death, (that still appears ex¬
ceeding sinful,) yet it was an encouragement to them
to repent, and hope for mercy upon their repent¬
ance ; not only because in general God’s gracious
designs were carried on by it, (and thus it agrees
with the encouragement Joseph gave to his brethren,
when they thought their offence against him almost
unpardonable ; Fear not, saith he, you thought evil
against me, but God meant it unto good, Gen. 50.
15, 20. ) but because in particular the death and suf¬
ferings of Christ were for the remission of sins, and
the ground of that display of mercy which he now
encouraged them to hope for.
IV. He exhorts them all to turn Christians, and
assures them it would be unspeakably for their ad¬
vantage to do so ; it would be the making of them
for ever. This is the application of his sermon.
1. He tells them what they must believe.
(1.) They must believe that Jesus Christ is the
promised Seed, that Seed in which, God had told
Abraham, all the kindreds of the earth should be
blessed, v. 25. This refers to' that promise made to
Abraham, (Gen. 12. 3.) which promise was long ere
it was fulfilled, but now at length had its accom¬
plishment in this Jesus, who was of the seed of
Abraham, according to the flesh, and in him all the
families of the earth are blessed, and not the families
of Israel only ; all have some benefits by him, and
some have ail benefits.
(2.) They must believe that Jesus Christ is a
Prophet, that Prophet like unto Moses, which God
had promised to raise up to them from among their
brethren, v. 22. This refers to that promise, Deut.
IS. Christ is a Prophet, for by him God speaks
unto us ; in him all divine revelation centres, and
by him it is handed to us ; he is a Prophet, like unto
Moses, a Favourite of Heaven ; more intimately ac¬
quainted with the divine counsel, and more fami- |
liarly conversed with, than any other prophets. He
was a Deliverer of his people out of bondage, and
their Guide through the wilderness, like Moses ; a
Prince and a Lawgiver, like Moses ; the Builder
of the true tabernacle, as Moses was of the typi¬
cal one. Moses Avas faithful as a servant, Christ
as a Son. Moses was murmured against by Israel,
defied by Pharaoh, yet God owned him, and rati¬
fied his commission. Moses Avas a pattern of meek¬
ness and patience, so is Christ. Moses died by the
word of the Lord, so did Christ. There was no pro¬
phet like unto Moses, (Numb. 12. 6, 7. Deut. 34.
10.) but a greater than Moses is here Avhere Christ
is. He is a Prophet of God’s raising up, for he took
not this honour of himself, but Avas called of God to
it. He Avas raised up unto Israel in the first place ;
he executed this office in his OAvn person, among
them only ; they had the first offer of divine grace
made to them ; and therefore he Avas raised up from
among them ; of them, as concerning the flesh, Christ
came ; Avhich, as it Avas a great honour done to them,
so it Avas both an obligation upon them, and an en¬
couragement to them, to embrace him. If he come
to his own, one Avould think, they should receive him.
The Old Testament church Avas blessed Avith many
prophets, Avith schools of prophets, for many ages
Avith a constant succession of prophets ; (Avhich is
here taken notice of, from Samuel, and those that
follow after, v. 24. for from him the prophetic xra
did commence ;) but those serArants being abused,
last of all God sent them his Son Avho had been in his
bosom.
(3.) They must believe that times of refreshing
will come from the presence of the Lord, (y. 19.)
and that they will be the times of the restitution of
Vol. VI.— E •
all things, v. 21. There is a future state, another
life after this ; those times will come from the pre¬
sence of the Lord, from his glorious appearance at
that day, his coming at the end of time. The ab¬
sence of the I.ord occasions many of the securities
of sinners, and the distrusts of saints ; but his pre¬
sence is hastening on, Avhich will for ever silence
both. Behold, the Judge standeth before the door.
The presence of the Lord Avill introduce, [1.] The
restitution of all things, (v. 21.) the new heavens,
and the new earth, which Avill be the product of the
dissolution of all things, (Rev. 21. 1.) the renovation
of the Avhole creation, which is that Avhich it grieves
after, as its present burthen under the sin of man is
that Avhich it groans under. Some understand this
of a state on this side the end of time ; but it is ra¬
ther to be understood of that end of all th ings, which
God hath spoken of by the mouth of all his holy
prophets since the world began ; for this is that
Avhich Enoch, the serventh from Adam, prophesied
of, (Jude 14.) and the temporal judgments, Avhich
the other prophets foi’etold, were typical of that
which the apostle calls the eternal judgment. This
is more clearly and plainly revealed in the NeAv Tes¬
tament than it had been before, and all that receive
the gospel have an expectation of it. [2.] With
this Avill come the times of refreshing, \v. 19.) of
consolation to the Lord’s people, like a cool shade to
those that have borne the burthen and heat of the
day. All Christians look for a rest that remains for
the people of God, after the travels and toils of their
present state, and, Avith the prospect of that, they
are borne up under their present sufferings, and car¬
ried on in their present services. The refreshing
that then comes from the presence of the Lord, Avill
continue eternally in the presence of the Lord.
2. He tells them Avhat they must do.
(1.) They must repent, must bethink themselves
of what they have done amiss, must return to their
right mind, admit a second thought, and submit to
the convictions of it ; they must begin aneAv. Peter,
Avho had himself denied Christ, repented, and he
Avould have them to do so too.
(2.) They must be converted, must face about,
and direct both their faces and steps the contrary
Avay to Avhat they had been ; they must return to the
Lord their God, from Avhom they had revolted. It
is not enough to repent of sin, but Ave must be con¬
verted from it, and not return to it again. They
must not only exchange the profession of Judaism for
that of Christianity, but the poAver and dominion of
a carnal, Avorldly, sensual, mind, for that of holy,
heavenly, and divine, principles and affections.
(3.) They must hear Christ, the great Prophet ;
“ Him shall ye hear in all things whatsoex’er he shall
say unto you. Attend his dictates, receive his doc¬
trine, submit to his government. Hear him Avith a
divine faith, as prophets should be heard, that come
Avith a divine commission. Him shall ye hear, and
to him you shall subscribe Avith an implicit faith and
obedience. Hear him in all things ; let his laws
gOArern all your actions, and his counsels determine
all your submissions. Whenever he has a mouth to
speak, you must have an ear to hear.” Whatever
he saith to us, though ever so displeasing to flesh
and blood, bid it AA’elcome. Speak, Lord, for thy
sei~vant hears.
A good reason is here given why Ave should be
observant of, and obedient to, the Avord of Christ ;
for it is at our peril if Ave turn a deaf ear to his call,
and a stiff neck to his yoke; (r. 23.) Every soul
which will not hear that Prophet, and be directed
bv Avhat he saith, shall be destroyed from among
the people. The destruction of the city and nation,
by war and famine, Avas threatened for slighting the
prophets of the Old Testament ; but the destruction
of the soul, a spiritual and eternal destruction, is
34
THE ACTS, 111.
threatened for slighting Christ, this great Prophet.
They that will not be advised by the Saviour, can
expect no other than to fall into the hands of the
destroyer .
3. He tells them what they might expect.
(1.) That they should have the pardon of their
sins ; this is always spoken of as the great privilege
of all those that embrace the gospel ; (v. 19. ) Re¬
pent, and be converted, that your sins may be blotted
out. This implies, [1.] That the remission of sin
is the blotting of it out, as a cloud is blotted out by
the beams of the sun, (Isa. 44. 22. ) as a debt is crossed
and blotted out , when it is remitted. It intimates,
that when God forgives sin, he remembers it no more
against the sinner ; it is forgotten, as that which is
blotted out ; all the bitter things written against the
sinner, (Job 13. 26.) are wiped out as it were with
a spunge ; it is the cancelling of a bond, the vacating
of a judgment. [2.] We cannot expect that our
sins should be pardoned, unless we repent of them,
and turn from them to God. Though Christ has
died to purchase the remission of sin, yet, that we
may have the benefit of that purchase in the for¬
giveness of our sins, we must repent, and be con¬
verted: if no repentance, no remission. [3.] Hopes
of the pardon of sin upon repentance should be a
powerful inducement to us to repent. Repent, that
your sins may be blotted out : and that repentance
is evangelical, which flows from an apprehension of
the mercy of God in Christ, and the hopes of par¬
don. This was the first and great argument, Repent,
for the kingdom • of heaven is at hand. [4.] The
most comfortable fruit of the forgiveness of our sins
will be when the times of refreshing shall come ; if
our sins be forgiven us, we have now reason to be
of good cheer ; but the comfort will be complete,
when the pardon shall be allowed in open court, and
our justification published before angels and men;
when, whom he justified, them he glorifies, Rom. 8.
30. As now we are the sons of God, (1 John 3. 2.)
so now we have our sins blotted out ; but it doth not
yet appear what are the blessed fruits of it, till the
times of refreshing shall come. During these times
of toil and conflict, (doubts and fears within, trou¬
bles and dangers without,) we cannot have that full
satisfaction of our pardon, and in it, that we shall
have when the refreshing times come, which shall
wipe away all tears.
(2. ) That they should have the comfort of Christ’s
coming, (v. 20, 21. ) “ He shall send Jesus Christ, the
same Jesus, the very same which before was preached
unto you ; for you must not expect another dispen¬
sation, another gospel, but the continuance and com¬
pletion of this ; you must not expect another pro¬
phet like unto Jesus, as Moses bid you expect another
like unto him ; for though the heavens must receive
him till the times of the restitution of all things, yet,
if you repent and be converted, you shall find no want
of him ; some way or other he shall be seen to you.”
[1.] We must not expect Christ’s personal pre¬
sence with us in this world ; for the heavens, which
received him out of the sight of the disciples, must
retain him till the end of time. To that seat of the
blessed his bodily presence is confined, and will be to
the end of time, the accomplishment of all things ;
so it may be read : and therefore those dishonour
him, and deceive themselves, who dream of his cor¬
poral presence in the eucharist. It is agreeable to
a state of trial and probation, that the glorified Re¬
deemer should be out of sight, because we must live
by that faith in him, which is the evidence of things
not seen ; because he must be believed on in the
world, he must be received up into glory. Dr. Ham¬
mond reads it, Who must receive the heavens, that
is, who must receive the glory and power of the
upper world ; he must reiyn till all be made subject
.to him, 1 Cor. 15. 25. Ps. 75. 2.
[2.] Yet it is promised that he shall be sent to all
that repent, and are converted ; ( v . 20.) “He shall
send Jesus Christ, who was preached to you by his
disciples, both before and since his resurrection, and
is, and will be, all in all to them.” First, “You
shall have his spiritual presence ; he that is sent
into the world, shall be sent to you ; you shall have
the comfort of his being sent ; he shall be sent among
you in his gospel, which shall be his tabernacle, his
chariot of war.” Secondly, “He shall send Jesus
Christ to destroy Jerusalem, and the nation of unbe¬
lieving Jews, that are enemies to Christ and Christi¬
anity, and to deliver his ministers and people from
them, and give them a quiet profession of the gos¬
pel, and that shall be a time of refreshing, which
you shall share in.” Then had the churches rest ;
so Dr. Hammond. Thirdly, “The sending of Christ
to judge the world, at the end of time, will be a
blessing to you ; you shall then lift up your heads
with joy, knowing that your redemption draws
nigh. It seems to refer to this, for till then the
heavens must receive him, v. 21. As God’s counsels
from eternity, so his predictions from the beginning
of time, had a reference to the transactions of the
last day, when the mystery of God shall be finished,
as he had declared to his seri’ants the prophets, Rev.
10. 7. The institution of all things in the church,
had an eye to the restitution of all things at the end
of time.
4. He tells them what ground they had to ex¬
pect these things, if they were converted to Christ.
Though they had denied him, and put him to
death, yet they might hope to find favour through
him, upon the account of their being Israelites.
For,
(1.) As Israelites, they had the monopoly of the
grace of the Old Testament, they were, above any
other, God’s favourite nation, and the favours God
bestow'ed upon them were such as had a reference
to the Messiah, and his kingdom ; Ye are the chil¬
dren of the prophets, and of the covenant. A double
privilege !
[1.] They were the children, that is, the disciples,
of the prophets, as children at school ; not sons of
the prophets, in the sense that we read of such in the
Old Testament, from Samuel and downward, who
were, or are, trained up to be endued with the spirit
of prophecy ; but you are of that people, from among
whom prophets were raised up, and to whom pro¬
phets were sent. It is spoken of as a great favour
to Israel, that God raised up of their sons for pro¬
phets, Amos 2. 11. All the inspired writers, both
of the Old and New Testament, were of the seed of
Abraham ; and it was their honour and advantage,
that unto them were committed the oracles of God,
Rom. 3. 2. Their government was constituted by
prophecy, that is, by divine revelation : and by it their
affairs were for many ages very much managed. See
Hos. 12. 13. By a prophet the Lord brought Israel
out of Egypt, and by a prophet was he preserved.
Those of the latter ages of the church, when pro¬
phecy had ceased, might yet be fitly called the chil¬
dren of the prophets, because they heard, though they
did not know, the voices of the prophets, which were
read in their synagogues ex’eru sabbath-day , Acts 13.
27. Now this should quicken them to embrace Christ,
and they might hope to be accepted of him ; for their
own prophets had foretold, that this grace should be
brought unto them at the revelation of Jesus Christ,
(1 Pet. 1. 13.) and therefore ought not to be neglect¬
ed by them, nor should be denied to them. Those
that are blessed with prophets and prophecy, (as all
are, that have the scriptures, ) are concerned not to
receive the grace of God therein in vain. We mav
apply it particularly to ministers’ children, who, if
they plead that effectually with themselves, as an
inducement to be faithful and forward in religion,
35
THE ACTS, IV.
may comfortably plead it with God, and hope that
the children of God's serx’ants shall continue.
[2.] They were the children, that is, the heirs,
of the covenant which God made with our fathers ,
as children in the family. God’s covenant was made
with Abraham and his seed, and they were that seed
with whom the covenant was made, and on whom
the blessings of the covenant were entailed; “The
promise of the Messiah was made to you, and there¬
fore if you forsake not your own mercies, and do not
by an obstinate infidelity put a bar in your own door,
you may hope it shall be made good to you.” That
promise here mentioned, as the principal article of
the covenant. In thy seed shall all the kindreds of
the earth be blessed, though referring principally to
Christ, (Gal. 3. 16.) yet may include the church
also, which is his body, all believers, that are the
spiritual seed of Abraham. All the kindreds of the
earth were blessed in having a church for Christ
among them ; and those that were the seed of Abra¬
ham according to the flesh, stood fairest for this pri¬
vilege. If all the kindreds of the earth were to be
blessed in Christ, much more that kindred, his kins¬
men according to the flesh.
(2.) As Israelites, they had the first offer of the
grace of the New Testament Because they were
the children of the prophets and the covenant, there¬
fore to them the Redeemer was first sent; which
was an encouragement to them to hope that if they
did repent, and were converted, he should be yet
further sent for their comfort; (y. 20.) “ He shall
send Jesus Christ, for to you first he hath sent him,
v. 26. Unto you first, you Jew’s, though not to you
only, God, having raised up his Son Jesus, appointed
and authorized him to be a Prince and a Saviour,
and, in confirmation of that, raised him from the
dead, sent him to bless you, to make a tender of his
blessing to you, especially that great blessing of
turning every one of you from his iniquities ; and
therefore it concerns you to receive this blessing, and
turn from your iniquities, and you may be encour¬
aged to hope that you shall.”
.[!•] We are here told whence Christ had his mis¬
sion ; God raised up his son Jesus, and sent him.
God raised him up, when he constituted him a Pro¬
phet, owaied him hy a voice from heaven ; and filled
him with his Spirit without measure, and then sent
him ; for to that end he raised him up, that he might
be his Commissioner to treat of peace. He sent him
to bear witness of the truth, sent him to seek and save
lost souls, sent him against his enemies, to conquer
them. Some refer the raising of him up, to the re¬
surrection, which was the first step toward his ex¬
altation ; that was, as it were, the renewing of his
commission ; and though, having raised him up, he
seemed presently to take him from us, yet he did
really send him afresh to us in his gospel and Spirit.
[2.] To whom he was sent; “ Unto you first.
You of the seed of Abraham, you that are the chil¬
dren of the prophets, and of the covenant, to you is
the tender made of gospei-grace. ” The personal
ministry of Christ, as that of the prophets, was con¬
fined to the Jews; he was not then sent, but to the
lost sheep of the house of Israel, and he forbade the
disciples he then sent forth, to go any further. After
his resurrection, he was to be preached indeed to
all nations, but they must begin at Jerusalem, Luke
24. 47. And when they went to other nations, they
first preached to the Jews they found therein.
They were the first-born, and, as such, had the
privilege of the first offer. So far were they from
being excluded for their putting of Christ to death,
that, when he is risen, he is first sent to them, and
they are primarily intended to have benefit by his
death.
[3.] On what errand he was sent ; “ He is sent to
you first to bless you, that is his primary errand, not
to condemn you, as you deserve, but to justify you,
if you will accept of the justification offered you, in
the way wherein it is offered; but he that sends him
first to bless you, if you refuse and reject that bless¬
ing, will send him to curse you with a curse." Mai.
4. 6. Note, First, Christ’s errand into the world
was to bless us, to bring a blessing with him, for the
Sun of righteousness rose with healing under his
wings ; and when He left the world, he left a blessing
behind him, for he was parted from the disciples as
he blessed them, Luke 24. 51. He sent his Spirit to
be the great Blessing, the Blessing of blessings,
Isa. 44. 3. It is by Christ that God sends blessings
to us, and through him only we can expect to re¬
ceive them. Secondly, The great blessing where¬
with Christ came to bless us, was, the turning of
us away from our iniquities, the saving of us from
our sins, (Matt. 1. 21.) to turn us from sin, that we
may be qualified to receive all other blessings ; sin
is that which naturally we cleave to, the desigi) of
divine grace is to turn us from it, nay, to turn us
against it, that we may not only forsake it, but hate
it ; the gospel has a direct tendency to it, not only as
it requires us, every one of us, to turn from our
iniquities, but as it promises us grace to enable us
to do so. “ Therefore, do your part ; repent, and
be converted, because Christ is ready to do his, in
turning you from your iniquities, and so blessing
you. ”
CHAP. IV.
in going over the two last chapters, where we met with so
many good things that the apostles did, I wondered what
was become of the Scribes and Pharisees, and chief priests,
that they did not appear to contradict and oppose them, as
they had used to treat Christ himself ; surely they were so
confounded at first with the pouring out of the Spirit, that
they were for a time struck dumb ! But I find we have not
lost them, their forces rally again, and here we have an
encounter -between them and the apostles ; for from the
beginning the gospel met with opposition. Here, I. Peter
and John are taken up, upon a warrant from the priests,
and committed to jail, v. 1 . . 4. II. They are examined by
a committee of the great Sanhedrim, v. 5 . . 7. III. They
bravely avow what they have done, and preach Christ to
their persecutors, v. 8 . . 12. IV. Their persecutors, being
unable to answer them, enjoin them silence, threaten them
if they go on to preach the gospel, and so dismiss them, v.
13. . 22. V. They applv themselves to God by prayer, for
the further operations of that grace which they" had already
experienced, v. 23 . . 30. VI. God owns them, both out¬
wardly and inwardly, bv manifest tokens of his presence
with them, v. 31 . . 33. Vll. The believers had their hearts
knit together in holy love, and enlarged their charity to the
poor, and the church flourished more than ever, to the glory
of Christ, v. 33 . . S7.
1. A ND as they spake unto the people,
the priests, and the captain of the
temple, and the Sadducees, came upon
them ; 2. Being grieved that they taught
the people, and preached through Jesus the
resurrection from the dead. 3. And they
laid hands on them, and put them in hold
unto the next day : for it was now even¬
tide. 4. Howbeit many of them which
heard the word believed ; and the number
of the men was about five thousand.
We have here the interests of the kingdom of
heaven successfully carried on, and the powers ff
darkness appearing against them to put a stop to
them. Let Christ’s servants be ever so resolute,
Satan’s agents will be spiteful ; and therefore, let
Satan’s agents be ever so spiteful, Christ’s servants
ought to be resolute.
I. The apostles, Peter and John, went on in their
work, and did not labour in vain. The Spirit ena-
THE ACTS, IV.
bled the ministers to do their part, and the people
their’s.
1. The preachers faithfully delivered the doctrine
of Christ ; They sfiake unto the people, to all that
were within hearing, v. 1. What they said, con¬
cerned them all, and they spake it openly and pub¬
licly. They taught the people, still taught the peo-
filc knowledge ; taught those that as yet did not be¬
lieve, for their conviction and conversion ; and
taught those that did believe, for their comfort and
establishment. They preached through Jesus the
resurrection from the dead. This doctrine of the
resurrection of the 2. ad, (1.) Was verified in Jesus;
this they proved, that Jesus Christ was risen from
the deaf was the First, the Chief, that should rise
from the dead, ch. 26. 23. They preached the re¬
surrection of Christ, as their warrant for what they
did. Or, (2.) It is secured by him to all believers.
The resurrection of the dead includes all the happi¬
ness of the future state ; this they preached through
Jesus Christ, attainable through him, (Phil. 3. 10,
11.) and through him only. They meddled not with
matters of state, but kept to their business, and
preached to people heaven as their end, and Christ
as their Way. See ch. 17. 18.
2. The hearers cheerfully receive it; ( v . 4.)
Many of them which heard the word, believed ; not
all, perhaps not the most, yet many, to the number
of about Jive thousand, over and above the three
thousand we read of before. See how the gospel
got ground, and it was the effect of the pouring out
of the Spirit ! Though the preachers were persecut¬
ed, the word prevailed ; for sometimes the church’s
suffering days have been her growing days ; the
days of her infancy were so.
II. The chief priests and their party now made
head against them, and did what they could to
crush them ; their hands were tied a while, but their
hearts were not in the least changed. Now here
observe, *
1. Who they were, that appeared against the
apostles; they "were Me priests ; you may be sure,
in the first place, they were always sworn enemies
to Christ and his gospel ; they were as jealous for
their priesthood as Caesar for his monarchy, and
would not bear one they thought their rival, now
when he was preached as a Priest, as much as when
he did preach as a Prophet. With them joined the
captain of the temple, who, it is supposed, was a
Roman officer, governor of the garrison that was
placed in the tower of Antonia, for the guard of the
temple: so that still here were both Jews and Gen¬
tiles confederate against Christ. The Sadducees
also were zealous against them, who denied the being
of spirits and the future state. “ One would wonder
(saith Mr. Baxter) what should make such brutists,
as the Sadducees were, to be such furious silencers
and persecutors. If there is no life to come, what
harm can other men’s hopes of it do them ? But in
depraved souls all faculties axe vitiated. A blind
mind has a malignant heart and a cruel hand, to this
day.”
2. How they stood affected to the apostles’ preach¬
ing ; They were grieved that they taught the people,
x>. 2. It grieved them, both that the gospel-doc¬
trine was preached, (was so preached, so publicly,
so boldly,) and that the people were so ready to hear
it. They thought, when they had put Christ to such
an ignominious death, his disciples would ever after
be ashamed and afraid to own him, and the people
would have invincible prejudices against his doc¬
trine ; and now it vexed them to see themselves dis¬
appointed, and that his gospel gets ground, instead
of losing it. The wicked shall see it, and be grieved,
Ps. 112. 10. They were grieved at that which
they should have rejoiced in, at that which an¬
gels reioice in. Miserable is their case, to whom
the glory of Christ’s kingdom is a grief ; for since
the glory of that kingdom is everlasting, it follows
of course, that their grief will be everlasting too. It
grieved them that the apostles preached through
Jesus the resurrection from the dead. The Saclau-
cees were grieved that the resurrection from the
dead was preached ; for they opposed that doctrine,
and could not bear to hear of a. future state, to hear
it so well attested. The chief priests were grieved
that they preached the resurrection of the dead
through Jesus, that he should have the honour of
it ; and though they professed to believe the resur¬
rection of the dead against the Sadducees, yet they
would rather give up that important article than
have it preached and proved to be through Jesus.
3. How far they proceeded against the apostles ;
(v. 3. ) They laid hands on them, (that is, their ser¬
vants and officers did at their command,) and put
them in hold, committed them to the custody of the
proper officer until the next day ; they could not
examine them now, for it was even-tide, and yet
would defer it no longer than till next day. See how
God trains up his servants for sufferings by degrees,
and by lesser trials prepares them for greater ; now
they resist unto bonds only, but afterward to blood.
5. And it came to pass on the monpw,
that their rulers, and elders, and scribes,
6. And Annas the High-Priest, and Caia-
phas, and John, and Alexander, and as
many as were of the kindred of the High-
Priest, were gathered together at Jerusa¬
lem. 7. And when they .had set them in
the midst, they asked, By what power, or
by what name, have ye done this ? 8. Then
Peter, filled with the Holy Ghost, said unto
them, Ye rulers of the people, and elders
of Israel, 9. If we this day be examined
of the good deed done to the impotent man,
by what means he is made whole ; 1 0. Be
it known unto you all, and to all the peo¬
ple of Israel, that by the name of Jesus
Christ of Nazareth, whom ye crucified,
whom God raised from the dead, even by
him doth this man stand here before you
whole. 1 1 . This is the stone which was
set at nought of you builders, which is be¬
come the head of the corner. 12. Neither
is there salvation in any other : for there is
no other name under heaven given among
men whereby we must be saved. 13. Now
when they saw the boldness of Peter and
John, and perceived that they were un¬
learned and ignorant men, t hey marvelled ;
and they took knowledge of them, that they
had been with Jesus. 14. And beholding
the man which was healed standing with
them, they could say nothing against it.
We have here the trial of Peter and John before
the judges of the ecclesiastical court, for preaching
a sermon concerning Jesus Christ, and working a
miracle in his name. This is charged upon them as
a crime, which was the best service they could do
to God or men.
I. Here is the court set ; an extraordinary court,
it should seem, was called on purpose upon this oc¬
casion. Observe,
i 1. The time when the court sat, (x». 5.) on the
3?
THE ACTS, IV.
morrow ; not in the night, as when Christ was to
be tried before them, for they seem not to have
been so hot upon this prosecution as they were upon
that ; it was well if they began to relent. But they
adjourned it to the morrow, and no longer ; for they
were impatient to get them silenced, and would lose
no time.
2. The place where — in Jerusalem ; (v. 6.) there
it was that he told his disciples they must expect to
suffer hard things, as he had done before them in
that place. This seems to come in here as an ag¬
gravation of their sin, that in Jerusalem, where
there were so many that looked for redemption be¬
fore it came, yet there were more that would not
look upon it when it did come. How is that faith¬
ful city become a harlot ! See Matt. 23. 37. It was
in the foresight of Jerusalem’s standing in her own
light, that Christ beheld the city, and wept over it.
3. The judges of the court. (1.) Their general
character ; they were rulers, elders, and Scribes, v.
5. The Scribes were men of learning, who came to
dispute with the apostles, and hoped to confute
them. The rulers and elders were men in power,
who, if they could not answer them, thought they
could find some cause or other to silence them. If
the gospel of Christ had not been of God, it could
not have made its wTay, for it had both the learning
and power of the world against it, both the colleges
of the Scribes and the courts of the elders. (2.)
The names of some of them who were most consi¬
derable. Here were Annas and Caiaphas, ring¬
leaders in this persecution ; Annas, the president of
the Sanhedrim, and Caiaphas, the High-Priest,
(though Annas is here called so,) and father of the
house of judgment. It should seem that Annas and
Caiaphas executed the High-Priest’s office alter¬
nately, year for year ; they two were most active
against Christ ; then Caiaphas was High-Priest, now
Annas was ; however, they were both equally ma¬
lignant against Christ and his gospel. John is sup¬
posed to be the son of Annas ; and Alexander is
mentioned by Josephus, as a man that made a figure
at that time. There were others likewise that were
of the kindred of the High-Priest, who, having de-
endence on him, and expectations from him, would
e sure to say as he said, and vote with him against
the apostles. Great relations, and not good, have
been a snare to many.
II. The prisoners are arraigned, v. 7.
1. They are brought to the bar; they set them in
the midst, for the Sanhedrim sat in a circle, and they
who had anv thing to do in the court, stood or sat in
the midst of them ; (Luke 2. 46.) so Dr. Lightfoot.
Thus the scripture was fulfilled, The assembly of
the wicked has enclosed me, Ps. 22. 16. They com¬
passed me about like bees, Ps. 118. 12. They were
seated on every side.
2. The question they asked them, was, “ By what
power , or by what name, have ye done this? By
what authority do ye these things ?” (The same
question that they had asked their Master, Matt.
21. 23.) “Who commissioned you to preach such
a doctrine as this, and empowered you to work such
a miracle as this ? You have no warrant or license
from us, and therefore are accountable to us whence
you have your warrant.” Some think this question
was grounded upon a fond conceit that the very
naming of some names might do wonders, as ch. 19.
13. The Jewish exorcists made use of the name of
Jesus. Now they would know what name they made
use of in their cure, and consequently, what name
they set themselves to advance in their preaching.
They knew very well that they preached Jesus, and
the resurrection of the dead, and the healing of the
sick, through Jesus ; (v. 2.) yet they ask them, to
tease them, and try if they could get any thing out of
them that looked criminal.
III. The plea they put in, the design of which was
not so much to clear and secure themselves as to ad¬
vance the name and honour of their Master, who
had told them that their being brought before go¬
vernors and kings would give them an opportunity
of preaching the gospel to those whom otherwise
they could not have had access to, and it should be
a testimony against them. Mark 13. 9. Observe,
1. By whom this plea was drawn up ; it was dic¬
tated by the Holy Ghost, who fitted Peter more than
before for this occasion. The apostles, with a holy
negligence of their own preservation, set themselves
to preach Christ, as he had directed them to do in
such a case, and then Christ made good to them his
promise, that the Holy Ghost should give them in
that same hour what they should speak. Christ’s
faithful advocates shall never want instructions,
Mark 13. 11.
2. To whom it was given in ; Peter, who is still
the chief speaker, addresses himself to the judges
of the court, as the rulers of the people and elders
of Israel ; for the wickedness of those in power dees
not divest them of their power, but the consideration
of the pov'er they are intrusted with, should prevail
to divest them of their wickedness. “You are rulers
and elders, and should know more than others of
the signs of the times, and not oppose that which
you are bound by the duty of your place to embrace
and advance, that is, the kingdom of the Messiah ;
you are rulers and elders of Israel, God’s people,
and if you mislead them, and cause them to err, you
will have a great deal to answer for.”
3. What the plea is ; it is a solemn declaration.
(1.) That what they did was in the name of Jesus
Christ, which was a direct answer to the question
the court asked them ; (v. 9, 10.) “ If we this day
be examined, be called to an account as criminals,
so the word signifies, for a good deed (as any one
will own it to be) done to the impotent man, if this
be the ground of the commitment, this the matter
of the indictment, if we are put to the question, by
what means, or by whom, he is made whole ; we
have an answer ready, and it is the same we gave to
the people, (ch. 3. 16.) we will repeat it to you, as
that which we will stand by, Be it known to you all
who pretend to be ignorant of this matter, and not
to you only, but to all the people of Israel, for thev
are all concerned to know it, that by the name of
Jesus Christ, that precious, powerful, prevailing
name, that name above every name, even by him
whom you in contempt called Jesus of Aazareth,
whom vou crucified, both rulers and people, and
whom God hath raised from the dead, and advanced
to the highest dignity and dominion, even by him
doth this man stand here before you whole ; a mo¬
nument of the power of the Lord Jesus.” Here,
[1.] He justifies what he and his colleague had
done in curing the lame man ; it was a good deed ;
it was a kindness to the man that had begged, but
could not work for his living ; a kindness to the
temple, and to them that went in to worship, who
were now freed from the noise and clamour of that
common beggar. “Now if we be reckoned with
for this good deed, we have no reason to be asham¬
ed, 1 Pet. 2. 20. ch. 4. 14, 16. Let them be ashamed,
who bring us into trouble for it. ” Note, It is no new
thing for good men to suffer ill for doing well. Bene
agere & male pafi vere christianum est — To do well
and to suffer punishment is the Christian's lot.
[2.] He transfers all the praise and glory of that
good deed to Jesus Christ. “ It is by him, and not by
any power of our’s, that this man is cured.” He
seeks not to raise an interest for themselves, or to
recommend themselves by it to the good opinion of
the court ; but, “ Let the Lord alone be exalted, no
matter what comes of us.”
[3.] He charges it upon the judges themselves,
38
THE ACTS, IV.
that they had been the ihurderers of this Jesus ; “It
is he whom ye crucified, , look how you will answer
it in order to the bringing of them to believe in
Christ, (for he aims at no less than that, ) he en¬
deavours to convince them of sin, of that sin which,
one would think, of all others, was most likely to
startle conscience — their putting Christ to death.
Let them take it how they will, Peter will miss no
occasion to tell them of it.
[4. ] He attests the resurrection of Christ as the
strongest testimony for him, and against his perse¬
cutors ; “ They crucified him, but God raised him
from the dead., they took away his life, but God
gave it him again, and your further opposition to his
interest will speed no better. ” He tells them that
God raised him from the dead, and they could not
for shame answer him with that foolish suggestion,
that they palmed upon the people, that his disciples
came by night and stole him away .
[5.] He preaches this to all the by-standers, to be
by them repeated to all their neighbours, and com¬
mands all manner of persons, from the highest to the
lowest, to take notice of it at their peril; “ Be it
known to you all, that are here present, and it shall
be made known to all the people of Israel, wherever
they are dispersed, in spite of all vour endeavours
to stifle and suppress the notice of it ; as the Lord
God of gods knows, so Israel shall know, all Israel
shall know, that wonders are wrought in the name
of Jesus, not by repeating it as a charm, but believ¬
ing in it as a divine revelation of grace and good will
to men.
(2.) That the name of this Jesus, by the authority
of which they acted, is that name alone by which
men can be saved. He passes from this particular
instance to shew that it is not a particular sect, a
party, that is designed to be set up by the doctrine
they preached, and the miracle they wrought, which
people might either join with, or keep off from, at
their pleasure, as it was with the sects of the philo¬
sophers, and those among the Jews ; but it is a sa¬
cred and divine institution that is hereby ratified and
confirmed, and which all people are highly con¬
cerned to submit to, and come into the measures of.
It is not an indifferent thing, but of an absolute ne¬
cessity, that people believe in this name, and call
upon it.
[1.] We are obliged to it, in duty to God, and in
compliance with his designs; (v. 11.) “ This is the
Stone which was set at nought of you builders, you
that are the rulers of the people, and the elders of
Israel, that should be the builders of the church,
that pretend to be so ; for the church is God’s build¬
ing. Here was a Stone offered you, to be put in the
chief place of the building, to be the main Pillar on
which the fabric might entirely rest ; but you set it
at nought, rejected it, would not make use of it, but
threw it by as good for nothing but to make a step¬
ping-stone of ; but this Stone is now become the Head
of the corner ; God has raised up this Jesus, whom
you rejected, and, by setting him at his right hand,
has made him both the Comer- Stone and the Head-
Stone, the Centre of unity and the Fountain of pow¬
er.” Probably, St. Peter here chose to make use
of this quotation, because Christ had himself made
use of it in answer to the demand of the chief priests
and the elders concerning his authority, not long
oefore this, Matt. 21. 42. Scripture is a tried
weapon in our spiritual conflicts; let us therefore
stick to it.
[2. ] We are obliged to it for our own interest. We
are undone if we do not take shelter in this name,
and make it our refuge and strong tower ; for we
cannot be saved but by Jesus Christ, and if we be
not eternally saved, we are eternally undone ; (v.
12. ) jYeither is there salvation in any other. As there
is no other name bv which diseased bodies can be
cured, so there is no other by which sinful souls can
be saved. “ By him, and him only, by receiving
and embracing his doctrine, salvation must now be
hoped for by all. For there is no other religion in
the world, no not that delivered by Moses, by which
salvation can be had for those that do not now come
into this, at the preaching of it. ” So Dr. Hammond.
Observe here. First, Our salvation is our chief con¬
cern, and that which ought to lie nearest our hearts ;
our rescue from wrath and the curse, and our resto¬
ration to God’s favour and blessing. Secondly, Our
salvation is not in ourselves, nor can be obtained by
any merit or strength of our own ; we can destroy
ourselves, but we cannot save ourselves. Thirdly,
There are among men many names that pretend to
be saving names, but really are not so ; many insti¬
tutions in religion that pretend to settle a reconcilia¬
tion and correspondence between God and man, but
cannot do it. Fourthly, It is only by Christ and his
name that those favours can be expected from God,
which are necessary to our salvation, and that our
services can be accepted with God. This is the ho¬
nour of Christ’s name, that it is the only name
whereby we must be saved; the only name we have
to plead in all our addresses to God. This name is
given, God has appointed it, and it is an inestimable
benefit freely conferred upon us. It is given under
heaven ; Christ has not only a great name in heaven,
but a great name under heaven; for he has all
power both in the upper and in the lower world. It
is given among men, who need salvation, men who
are ready to perish. We may be saved by his name,
that name of his. The Lord our Righteousness ; and
we cannot be saved by any other. How far those
who have not the knowledge of Christ, nor any ac¬
tual faith in him, yet live up to the light they have,
may find favour with God, it is not our business to
determine. But this we know, that, whatever sav¬
ing favour such may receive, it is upon the account
of Christ, and for his sake only ; so that still there is
no salvation in any other. I have sumamed thee,
though thou hast not known me, Isa. 45. 4.
IV. The stand that the court was put to, in the
prosecution by this plea, v. 13, 14. Now was ful¬
filled that promise Christ made, that he would give
them a mouth and wisdom, such as all their adver¬
saries should not be able to gainsay or resist.
1. They could not deny the cure of the lame man
to be both a good deed find a miracle ; he was there
standing with Peter and John, ready to attest the
cure, if there was occasion, and they had nothing to
say against it, ( v . 14. ) either to disprove it, or to
disparage it. It was well that it was not on the sab¬
bath-clay, else they would have had that to say
against it.
2. They could not, with all their pomp and power,
face down Peter and John ; this was a miracle not
inferior to the cure of the lame man, considering
both what cruel bloody enemies these priests had
been to the name of Christ, (enough to make any
one tremble that appeared for him,) and considering
what cowardly faint-hearted advocates those disci¬
ples had lately been for him ; Peter particularly,
who denied him for fear of a silly maul ; yet now
they see the boldness of Peter and John, 7>. 13.
Probably, there was something extraordinary and
very surprising in their looks, they appeared not
only undaunted by the rulers, but daring and daunt¬
ing to them ; they had something majestic in their
foreheads, sparkling in their eyes, and commanding,
if not terrifying, in their voice. They set their faces
like a flint, as the prophet, Isa. 50. 7. Ezek. 3. 8.
The courage of Christ’s faithful confessors has often
been the confusion of their cruel persecutors. Now,
(1.) We are here told what increased their won¬
der ; They perceived that they were unlearned and
ignorant men : they inquired either of themselves
39
THE ACTS, IV.
or others, and found that they were of mean extrac¬
tion, bom in Galilee, that they were bred fishermen,
and had no learned education, had never been at any
university, were not brought up at the feet of any of
the Rabbins, had never been conversant in courts,
camps, or colleges; nay, perhaps talk to them at
this time upon any point in natural philosophy, ma¬
thematics, or politics, and you will find they know
nothing of the matter ; and yet speak to them of the
Messiah and his kingdom, and they speak with so
much clearness, evidence, and assurance, so perti¬
nently, and so fluently, and are so ready in the scrip¬
tures of the Old Testament relating to it, that the
leamedest judge upon the bench is not able to an¬
swer them, or to enter the lists with them. They
were ignorant men — iSiZrtu, firivate men, men that
had not any public character or employment ; and
therefore they wondered they should have such high
pretensions. They were inflows; (so the word signi¬
fies ;) they looked upon them with as much con¬
tempt as if they had been mere naturals, and ex¬
pected no more from them, which made them won¬
der to see what freedom they took.
(2.) We are told what made their wonder in a
great measure to cease; they took knowledge of
them that they had been with Jesus ; they them¬
selves, it is probable, had seen them with him in the
temple, and now recollected that they had seen
them, or some of their servants or those about them
informed them of it, for they would not be thought
themselves to have taken notice of such inferior peo¬
ple. But when they understood that they had been
with Jesus, had been conversant with him, attendant
on him, and trained up under him, they knew what
to impute their boldness to ; nay, their boldness in
divine things was enough to shew with whom they
had had their education. Note, Those that have
been with Jesus, in converse and communion with
him, have been attending on his word, praying in
his name, and celebrating the memorials of his
death and resurrection, should conduct themselves,
in every thing, so that those who converse with
them, may take knowledge of them that they have
been with Jesus. And that makes them so holy,
and heavenly, and spiritual, and cheerful ; that has
raised them so much above this world, and filled
them with another. One may know that they have
been in the mount by the shining of their faces.
15. But when they had commanded
them to go aside out of the council, they
conferred among themselves, 16. Saying,
What shall we do to these men ? F or that
indeed a notable miracle hath been done
by them, is manifest to all them that dwell
in Jerusalem; and we cannot deny?A 17.
But that it spread no further among the
people, let us straitly threaten them, that
they speak henceforth to no man in this
name. 18. And they called them, and
commanded them not to speak at all nor
teach in the name of Jesus. 19. But Peter
and John answered and said unto them,
Whether it be right in the sight of God to
hearken unto you more than unto God,
judge ye. 20. For we cannot but speak
the things which we have seen and heard.
21. So when they had further threatened
them, they let them go, finding nothing
how they might punish them, because of
the people: for all men glorified God for
that which was done. 22. For the mail
was above forty years old, on whom this
miracle of healing was shewed.
We have here the issue of the trial of Peter and
John before the council ; they came off now with
flying colours, because they must be trained up to
sufferings by degrees ; and by lesser trials be pre¬
pared for greater ; they now but run with the foot
men, hereafter we shall have them contending with
horses, Jer. 12. 5.
I. Here is the consultation and resolution of the
court about this matter, and their proceeding there¬
upon.
1. The prisoners were ordered to withdraw ; ( v .
15.) They commanded them to go aside out of the
council; willing enough to get clear of them, (they
spake so home to their consciences,) and not willing
they should hear the acknowledgments that were
extorted from them : but though they might not
hear them, we have them here upon record. The
designs of Christ’s enemies are carried on in close
cabals, and they dig deep, as if they would hide their
councils from the Lord.
2. A debate arose upon this matter ; they confer ■
red among themselves ; every one is desired to speak
his mind freely, and to give advice upon this im¬
portant affair." Now the scri/iture was fulfilled,
that the rulers would take counsel together against
the Lord, and against his anointed, Ps. 2. 2. The
question proposed, was, What shall we do to these
men? v. 16. If they would have yielded to the
convincing commanding power of truth, it had been
easy to say what they should do to these men. They
should have placed them at the head of their coun¬
cil, and receive their doctrine, and been baptized
by them in the name of the Lord Jesus, and joined
in fellowship with them. But when men will not be
persuaded to do what they should do, it is no marvel
that they are ever and anon at a loss what to do.
The truths of Christ, if men would but entertain
them as they should, would give them no manner
of trouble or uneasiness ; but if they hold them or
imprison them in unrighteousness, (Rom. 1. 18.)
they will find them a burthensome stone that they
will not know what to do with, Zech. 12. 3.
3. They came at last to a resolution, in two things.
(1.) That it was not safe to punish the apostles
for what they had done ; very willingly they would
have done it, but they had not courage to do it, be¬
cause the people espoused their cause, and cried up
the miracle ; and they stood now in as much awe of
them as they had done formerly, when they durst
not lay hands on Christ for fear of the people. By
which it appears that the outcry of the mob against
our Saviour, was a forced or managed thing, the
stream soon returned to its former channel. Now
they could not find how they might punish Peter
and John, what colour they might have for it, be¬
cause of the people. They knew it would be an un¬
righteous thing to punish them, and therefore should
have been restrained from it by the fear of God ;
but they considered it only as a dangerous thing, and
therefore were held in from it. only by the fear of
the people. For,
[1.] The people were convinced of the truth of
the miracle ; it was a notable miracle, yturlr <r»g»ior
— a known miracle ; it was known that they did it in
Christ’s name, and that Christ himsell had often
done the like before ; this was a known instance of
the power of Christ and a proof of his doctrine ; that
it was a great miracle, and wrought for the con
firmation of the doctrine they preached, (for it was
a sign,) was manifest to all that dwelt in Jerusalem ;
it was an opinion universally received, and the mira
cle being wrought at the gate of the temple, univer¬
sal notice was taken of it ; and they themselves, with
40
THE ACTS, IV.
all the craft and all the front they had, could not
deny it to be a true miracle ; every body would have
hooted at them if they had. They could easily deny
it to their own consciences, but not to the world.
The proofs of the gospel were undeniable.
[2.] They went further, and were not only con¬
vinced of the truth of the miracle, but all men glo¬
rified God for that which was done ; even those that
were not persuaded by it to believe in Christ, were
yet so affected with it as a mercy to a poor man, and
an honour to their country, that they could not but
give praise to God for it ; even natural religion taught
them to do that. And if the priests had punished
Ft ter and John for that for which all men glorified
God, they would have lost all their interest in the
people, and been abandoned as enemies both to God
and man. Thus therefore their wrath shall be
made to praise God, and the remainder thereof shall
be restrained.
(2.) They yet resolve, that it is necessary to
silence them for the future, v. 17, 18. They could
not prove that they had said or done any thing amiss,
and yet they must no more say or do what they have
done. All their care is, that the doctrine of Christ
spread no further among the people ; as if that heal¬
ing institution were a plague begun, the contagion
of which must be stopped. See how the malice of
hell fights against the counsels of heaven ; God will
have the knowledge of Christ to spread all the world
over, but the chief priests tvould have it spread no
further, which he that sits in heaven laughs at.
Now, to prevent the further spreading of this doc¬
trine,
[1.] They charge the apostles never to preach it
any more. Be it enacted by their authority, (which
they think every Israelite is bound in conscience to
submit to,) That no man speak at all or teach in the
name of Jesus, v. 18. We do not find that they give
them any reason why the doctrine of Christ must be
suppressed ; they cannot say it is either false or dan¬
gerous, or of any ill tendency, and they are ashamed
to own the true reason, that it testifies against their
hypocrisy and wickedness, and shocks their tyranny.
But, Stat pro ratione voluntas — They can assign no
reason but their will. “We straitly charge and
command you, not only that you do not preach this
doctrine publicly, but that ye 'speak henceforth to no
man, not to any particular person privately, in this
name," v. 17. There is not a greater service done
to the Devil’s kingdom than the silencing of faithful
ministers, and the putting them under a bushel that
are the lights of the world.
[2.] They threaten them if they do, straitly
threaten them : it is at their peril. This court will
reckon itself highly affronted if they do, and they
shall fall under its displeasure. Christ had not only
charged them to preach the gospel to every creature,
but had promised to bear them out in it, and re¬
ward them for it. Now these priests not only for¬
bid them to preach the gospel, but threaten to pun¬
ish it as a heinous crime ; but those who know how
to put a Just value upon Christ’s promises, know
how to put a. just contempt upon the world’s threaten-
ings, though they be threatenings of slaughter that
it breathes out, ch. 9. 1.
II. Here is the courageous resolution of the pri¬
soners to go on in their work, notwithstanding the
resolutions of this court, and their declaration of this
resolution, v. 19, 20. Peter and John needed not
confer together, to know one another’s minds, (for
they were both actuated by one and the same Spirit,)
but agree presently in the same sentiments, and
jointly put in the answer, “ Whether it be right in
the right of God, to whom both you and we are ac¬
countable, to hearken unto you more than unto God,
we appeal to yourselves, judge ve ; for we cannot
forbear speaking to every body the things which we
have seen and heard, and are oursleves full of, and
are charged to publish.” The prudence of the ser¬
pent would have directed them to be silent, and
though they could not with a good conscience pro¬
mise that they would not preach the gospel any
more, yet they needed not tell them that they would.
But the boldness of the lion directed them thus to
set both the authority and the malignity of their per¬
secutors at defiance.
They do, in effect, tell them that they are resolved
to go on in preaching, and justify themselves in it
with two things.
1. The command of God ; “You charge us not to
preach the gospel, he has charged us to preach it,
has committed it to us as a trust, requiring us upon
our allegiance faithfully to dispense it ; now whom
must we obey ; God or you ?” There they appeal
to one of the communes notilix — to a settled and ac¬
knowledged maxim in the law of nature, that if
men’s commands and God’s interfere, God’s com¬
mands must take place. It is a rule in the common-
law of England, that if any statute be made con¬
trary to the law of God, it is null and void. Nothing
can be more absurd than to hearken unto weak and
fallible men that are fellow-creatures and fellow-
subjects, more than unto a God that is infinitely wise
and holy, our Creator and sovereign Lord, and the
Judge to whom we are all accountable. The case is
so plain, so uncontroverted and self-evident, that we
will venture to leave it to yourselves to judge of it,
though you are biassed and prejudiced. Can you
think it right in the sight of God to break a divine
command in obedience to a human injunction ?
That is right indeed, which is right in the sight of
God ; for his judgment, we are sure, is according to
truth, and therefore by that we ought to govern our¬
selves.
2. The convictions of their consciences ; though
they had not had such an express command from
heaven to preach the doctrine of Christ, yet they
could not but speak, and speak publicly, those things
which they had seen and heard. Like Elihu, they
were full of this matter, and the Spirit within them
constrained them, they must speak, that they might
be refreshed, Job 32. 18, 20. (1.) They felt the in¬
fluence of it upon themselves, what a blessed change
it has wrought upon them, has brought them into a
new world, and therefore they cannot but speak of
it : and those speak the doctrine of Christ best, that
have felt the power of it, and tasted the sweetness
of it, and have themselves been deeply affected with
it ; it is as a fire in their bones, Jer. 20. 9. (2.) They
know the importance of it to others ; they look with
concern upon perishing souls, and know they cannot
escape eternal ruin but by Jesus Christ, and there¬
fore will be faithful to them in giving them warning
and shewing them the right way. They are things
which we have seen and heard, and therefore are
fully assured of ourselves ; and things which we only
have seen and heard : and therefore, if we do not
publish them, who will ? Who can ? Knowing the
favour, as well as the terror, of the Lord, we per¬
suade men ; for the love of Christ and the love of
souls constrain us, 2 Cor. 5. 11, 14.
III. There is the discharge of the prisoners; (v.
21.) They further threatened them, and thought
that they frightened them, and then let them go.
There were many whom they terrified into an
obedience to their unrighteous decrees ; they knew
how to keep men in awe with their excommunica¬
tions, (John 9. 22.) and thought they could have the
same influence upon the apostles that they had upon
other men ; but thev were deceived, for they had
been with Jesus. They threatened them, and that
was all they did now ; when they had done that,
they let them go.
1. Because they durst not contradict the people,
41
THE ACTS, IV.
who glorified God for that which was done, and
would have been ready (at least they thought so) to
pull them out of their seats, if they had punished the
apostles for doing it. As rulers by the ordinance of
God are made a ten'or and restraint to wicked peo¬
ple, so people are sometimes by the providence of
God made a terror and restraint to wicked rulers.
2. Because they could not contradict the miracle ;
For {y. 22.) the man was above forty years old, on
whom this , miracle of healing was shewed. And
therefore, ( 1. ) The miracle was so much the greater;
he having been lame from his mother's womb, ch. 3.
2. The older he grew, the more inveterate the dis¬
ease was, and the more hardly cured. If those that
are grown into years, and have been long accustom¬
ed to evil, are cured of their spiritual impotency to
good, and thereby of their evil customs, the power
of divine grace is therein so much the more magnifi¬
ed. (2. ) The truth of it was so much the better at¬
tested ; for the man being above forty years old, he
was able, like the blind man whom Christ healed,
when he was asked, to speak for himself, John 9. 21.
23. And being let go, they went to their
own company, and reported all that the
chief priests and elders had said unto them.
24. And when they heard that, they lifted
up their voice to God with one accord, and
said, Lord, thou art God, which hast made
heaven, and earth, and the sea, and all that
in them is : 25. Who by the mouth of thy
servant David hast said, Why did the hea¬
then rage, and the people imagine vain
things ? 26. The kings of the earth stood
up, and the rulers were gathered together
against the Lord, and against his Christ.
27. For of a truth against thy holy child
Jesus, whom thou hast anointed, both He¬
rod, and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered to¬
gether, 28. For to do whatsoever thy hand
and thy counsel determined before to be
done. 29. And now, Lord, behold their
threatenings : and grant unto thy servants,
that with all boldness they may speak thy
word, 30. By stretching forth thine hand to
heal ; and that signs and wonders may be
done by the name of thy holy child Jesus.
31. And when they had prayed, the place
was shaken where they were assembled to¬
gether ; and they were all filled with the
Holy Ghost, and they spake the word of
God with boldness.
We hear no more at present of the chief priests,
what they did when they had dismissed Peter and
John, but are to attend those two witnesses. And
here we have,
I. Their return to their brethren, the apostles and
ministers, and perhaps some private Christians ; (v.
23.) Being let go, they went to their own company,
who perhaps were at this time met together in pain
for them, and praying for them ; as ch. 12. 12. As
soon as ever they were at liberty, they went to their
old friends, and returned to their church-fellowship.
1. Though God had highly honoured them, in
calling them out to be his witnesses, and enabling
them to acquit themselves so well, yet they were not
puffed up with the honour done them, nor thought
themselves thereby exalted above their brethren,
Vol. vi. — F
but went to their own company. No advancement
in gifts or usefulness «hould make us think ourselves
above either the duties or the privileges of the com¬
munion of saints.
2. Though their enemies had seveiely threatened
them, and endeavoured to break their knot, and
frighten them from the work they were jointly en¬
gaged in, yet they went to their own company, and
feared not the wrath of their rulers. They night
have had comfort, if, being let go, they had retired
to their closets, and spent some time in devotion
there. But they were men in a public station, and
must seek not so much their own personal satisfac¬
tion, as the public good. Christ’s followers do best
in cornpany, provided it be in their own company.
II. The account they gave them of what had pass¬
ed ; they reported all that the chief priests and elders
had said unto them, adding, no doubt, what they
were enabled by the grace of God to reply to them,
and how their trial issued. They related it to them,
1. That they might know what to expect both
from men and from God in the progress of their
work ; from men they might expect every thing
that was terrifying, but from God every thing that
was encouraging ; men would do their utmost to run
them down, but God would take effectual care to
bear them up. Thus the brethren in the Lord
would wax confident through their bonds, and their
experiences, as Phil. 1. 14.
2. That they might have it recorded in the his¬
tory of the church, for the benefit of posterity, par¬
ticularly for the confirmation of our faith touching
the resurrection of Christ. The silence of an adver¬
sary, in some cases, is next door to the consent and
testimony of an adversary. These apostles told the
chief priests to their faces, that God had raised zip
Jesus from the dead, and though they were a body
of them together, they had not the confidence to
deny it, but in the silliest and most sneaking man¬
ner imaginable, bid the apostles not tell any body
of it.
3. That they might now join with them in prayers
and praises ; and by such a concert as this God would
be the more glorified, and the church the more
edified. We should therefore communicate to our
brethren the providences of God that relate to us,
and our experience of his presence with us, that
they may assist us in our acknowledgment of God
therein.
III. Their address to God upon this occasion ;
When they heard of the impotent malice of the
priests, and the potent courage of the sufferers, they
called their company together, and went to prayer ;
they lifted up their voice to God with one accord, v.
24. Not that it can be supposed that they all said
the same words at the same time, (though it was
possible they might, being all inspired by one and
the same Spii-it, ) but one in the name of the rest
lifted up his voice to God, and the rest joined with
him, o/jLc,Bvy.s.iov — with one mind ; (so the word sig¬
nifies ;) their hearts went along with him, and so
though but one spake, they all prayed ; one lifted
up his voice, and, in concurrence with him, thev all
lifted up their hearts, which was, in effect, lifting
up their voice to God ; for thoughts are words to
God. Moses cried unto God, when we find not a
word said.
Now in this solemn address to God, we have,
1. Their adoration of God as the Creator of the
world ; (v. 24. ) With one mind, and so, in effect,
with one mouth, they glorified God, Rom. 15. 6.
They said, “ O Lord, thou art God , God alone ;
Aitrirorct, thou art our Master and sovereign Ruler,"
(so the word signifies,) “thou art God; God, and
not man ; God, and not the work of men’s hands ;
the Creator of all, and not the creature of men’s
fancies. Thou art the God which hast made hea-
12 THE ACTS, IV.
ven and earth , and the sea , the upper and lower
world, and all the creatures that are in both.”
Thus we Christians distinguish ourselves from the
heathen, that, while they worship gods which they
have made, we are worshipping the God that made
us and all the world. And it is very proper to begin
our prayers, as well as our creed, with the acknow¬
ledgment of this, that God is the Father almighty ,
Maker of heaven and earth, and of all things visi¬
ble and invisible. Though the apostles were at this
time full of the mystery of the world’s redemption,
yet they do not forget or overlook the history of the
world’s creation ; tor the Christian religion was in¬
tended to confirm and improve, not to eclipse or
justle out, the truths and dictates of natural religion.
It is a great encouragement to God’s servants, both
in doing work, and suffering work, that they serve
the God that made all things, and therefore has the
disposal of their times, and all events concerning
them, and is able to strengthen them under all their
difficulties. And if we give him the glory of this,
we may take the comfort of it.
2. Their reconciling themselves to the present dis¬
pensations of Providence, by reflecting upon those
scriptures in the Old Testament which foretold that
the kingdom of the Messiah would meet with such
opposition as this at the first setting of it up in the
world, v. 25, 26. God, who made heaven and earth,
cannot meet with any [effectual] opposition to his
designs, since none dare [at least, can prevailingly]
dispute or contest with him. Yea, thus it was writ¬
ten, Thus he spake by the mouth, thus he wrote by
the pen, of his servant David, who, as appears by
this, was the penman of the second psalm, and there¬
fore, most probably, of the first, and other psalms
that are not ascribed to any other, though they have
not his name in the title. Let it not therefore be a
surprise to them, or any discouragement to any in
embracing their doctrine, for the scri/iture must be
fulfilled. It was foretold, Ps. 2. 1, 2. (1.) That
the heathen would rage at Christ and his kingdom,
and be angry at the attempts to set it up, because
that would be the pulling down of the gods of the
heathen, and giving check to the wickedness of the
heathen. (2.) That the people would imagine all
the things that could be against it, to silence the
teachers of it, to discountenance the subjects of it,
and to crush all the interests of it If they prove
vain things in the issue, no thanks to them who ima¬
gined them. (3.) That the kings of the earth, par¬
ticularly, would stand up in opposition to the king¬
dom of Christ, as if they were jealous (though there
is no occasion for their being so) that it would inter¬
fere with their powers, and intrench upon their pre¬
rogatives. The kings of the earth, that are most
favoured and honoured by Divine Providence, and
should do most for God, are strangers and enemies
to divine grace, and do most against God. (4. ) That
the rulers would gather together against God and
Christ ; not only monarchs, that have the power in
their single persons, but there where the power is
m many rulers, councils, and senates, thev gather
together, to consult and decree against the Lord, and
against his Christ — against both natural and revealed
religion. What is done against Christ, God takes
as done against himself. Christianity was not only
destitute of the advantage of the countenance and
support of kings and rulers, (it had neither their
power nor their purses,) but it was opposed and
fought against by them, and they combined to run
it down, and yet it made its way.
3. Their representation of the present accomplish¬
ment of those predictions in the enmity and malice
of the rulers against Christ. What was foretold we
see fulfilled, v. 27, 28. It is of a truth, it is cer¬
tainly so, it is too plain to be denied, and in it ap¬
pears the truth of the prediction, that Herod and
Pilate, the two Roman governors, with the Gentiles,
(the Roman soldiers under their command,) and
with the fieo/ile of Israel, (the rulers of the Jews and
the mob that is under their influence, ) were gathered
together in a confederacy against the Holy Child
Jesus whom thou hast anointed. Some copies add
another circumstance, ev tS -etoas/ <r» <raiul*-\-in this
thy holy city, where, above any place, he Should
have been welcomed. But herein they do that which
thy hand and thy counsel determined before to be
done. See here, (1. ) The wise and holy designs God
had concerning Christ. He is here called the Child
Jesus, as he was called (Luke 2. 27, 43. ) in his in¬
fancy, to intimate that even in his exalted state he
is not ashamed of his condescensions for us, and that
he continues meek and lowly in heart. In the height
of his glory he is the Lamb of God, and the Child
Jesus. But he is the Holy Child Jesus, (so he was
called, Luke 1. 35. that Holy Thing,) and thy holy
Child ; the word signifies both a son and a servant,
7rai<tcL an ; he was the Son of God ; and yet in the work
of redemption he acted as his Father’s Servant, (Isa.
42. 1.) My Servant whom I uphold. It was he
whom God anointed, both qualified for the under¬
taking, and called to it ; and thence he was called
the Lord’s Christ, v. 26. And this comes in as a
reason why they set themselves with so much rage
and violence against him, because God had anointed
him, and they were resolved not to resign, much less
to submit to him. David was envied by Saul, be¬
cause he was the Lord’s anointed. And the Philis¬
tines came up to seek David when they heard he
was anointed, 2 Sam. 5. 17. Now the God that
anointed Christ, determined what should be done to
him, pursuant to that anointing ; he was anointed to
be a Saviour, and therefore it was determined he
should be a Sacrifice, to make atonement for sin ; he
must die therefore, he must be slain, yet not by his
own hands; therefore God wisely determined before
by what hands it should be done, it must be by the
hands of those who will treat him as a criminal and
malefactor, and therefore it cannot be done by the
hands either of angels or good men ; he must there¬
fore be delivered into the hands of sinners, as Job
was, ch. 16. 11. And as David was delivered to
Shimei to be made a curse; (2 Sam. 16. 11.) The
Lord has bidden him. God’s hand and his counsel
determined it, his will, and his wisdom. God’s hand,
which properly denotes his executive power, is here
put for his purpose and decree, because with him
saying and doing are not two things, as they are with
us. His hand and his counsel always agree ; for
whatsoever the Lord pleased that did he. Dr. Ham¬
mond makes this phrase of God’s hand determining
it, to be an allusion to the High-Priest’s casting lots
upon the two goats on the day of atonement, (Lev.
16. 8.) in which he lifted up the hand that he hap¬
pened to have the lot for the Lord in, and that goat
on which it fell was immediately sacrificed ; and the
disposal of this lot was from the Lord, Prov. 16. 33.
Thus God’s hand determined what should be done,
that Christ should be the Sacrifice slain. Or, (if I
may offer a conjecture,) when God’s hand is here
said to determine, it may be meant, not of God’s act¬
ing hand, but his writing hand, as, (Job 13. 26.)
Thou writest bitter things against us ; and God’s de¬
cree is said to be that which is written in the scrip¬
tures of truth, (Dan. 10. 31.) and in the volume of
the book it was written of Christ, Ps. 40. 7. It was
God’s hand that wrote it, his hand according to his
counsel. The commission was given under his hand.
(2.) The wicked and unholy instruments that were
employed in the executing of this design, though
they meant not so, neither did their hearts think so.
Herod and Pilate, Gentiles and Jews, who had been
at variance with each other, united against Christ.
And God’s serving his own purposes by what they
43
THE ACTS, IV.
<lid, was no excuse at all for their malice and wick- j
edness in the doing of it, any more than God’s mak¬
ing the blood of the martyrs the seed of the church
extenuated the guilt of their bloody persecutors. Sin
is not the less evil for God’s bringing good out of it,
but he is by that the more glorified, and will be so,
when the mystery of God shall be finished.
4. Their petition with reference to the case at this
time. The enemies were gathered together against
Christ, and then no wonder that they were so against
his ministers ; the disciple is not better than his Mas¬
ter, nor must expect better treatment; but, being
thus insulted, they pray,
(1.) That God would take cognizance of the ma¬
lice of their enemies; Now, Lord, behold their
threatenings, v. 29. Behold them , as thou art said
to behold them in the psalm before quoted, (Ps. 2. 4. )
when they thought to break his bands asunder, ana
cast away his cords from them; he that sits in heaven,
laughs at them, and has them in derision ; and then
the virgin, the daughter of Zion, may despise the
impotent menaces even of the great king, the king
of Assyria, Isa. 37. 22. And now, Lord ; ra vvv ;
there is an emphasis upon the now, to intimate that
then is God’s time to appear for his people, when the
power of their enemies is most daring and threaten¬
ing. They do not dictate to God what he shall do,
but refer themselves to him, like Hezekiah; (Isa. 37.
17. ) “ Open thine eyes, 0 Lord, and see ; thou know-
est what they say, thou behc/dest mischief and spite,
(Ps. 10. 14.) to thee we appeal, behold their threat¬
enings, and either tie their hands, or turn their
hearts ; make their wrath, as far as it is let loose, to
praise thee, and the remainder thereof do thou re¬
strain ,” Ps. 76. 10. It is a comfort to us, that if we
are unjustly threatened, and bear it patiently, we
may make ourselves easy by spreading the case be¬
fore the Lord, and leaving it with him.
(2.) That God, by his grace, would keep up their
spirits, and animate them to go on cheerfully with
their work ; Grant unto thy servants, that with all
boldness they may speak thy word, though the priests
and rulers have enjoined them silence. Note, In
threatening times, our care should not be so much
that troubles may be prevented, as that we may be
enabled to go on with cheerfulness and resolution in
our work and duty, whatever troubles we may meet
with. Their prayer is not, “ Lord, behold their
threatenings, and" frighten them, and stop their
mouths, and fill their faces with shame ;” but, “ Be¬
hold their threatenings, and animate us, open our
mouths and fill our hearts with courage. ” They do
not pray, “ Lord, give us a fair opportunity to retire
from our work, now that it is become dangerous ;”
but, “ Lord, give us grace to go on in our work, and
not to be afraid of the face of man.” Observe, [1.]
Those that are sent on God’s errands, ought to de¬
liver their message with boldness, with all boldness,
with all liberty of speech, not shunning to declare
the whole counsel of God, whoever is offended ; not
doubting of what they say, or of being borne out in
saying it. [2.] God is to be sought unto for an abi¬
lity to speak his word with boldness, and those that
desire divine aids and encouragements, may depend
upon them, and ought to go forth, and go on, in the
strength of the Lord God. [3.] The threatenings
of our enemies, that are designed to weaken our
hands, and drive us off from our work, should rather
stir us up to so much the more courage and resolu¬
tion in our work. Are they daring, that fight against
Christ ? For shame, let not us be sneaking, that are
for him.
(3.) That God would still give them power to
work miracles for the confirmation of the doctrine
they preached, which, by the cure of the lame man,
they found to contribute very much to their success,
and would contribute abundantly to their further
progress. Lord, grant us boldness, by stretching
forth thine hand to heal. Note, Nothing imboldens
faithful ministers more in their work, than the tokens
of God’s presence with them, and a divine powert
going along with them. They pray, [1. ] That God
would stretch forth his hand to heal, both the bodies
and souls of men ; else in vain do they stretch forth
their hands, either in preaching, (Isa. 65. 2.) or in
curing. [2.] That signs and wonders might be done
by the name of the holy Child Jesus, which would
be convincing to the people, and confounding to the
enemies. Christ had promised them a power to
work miracles, for the proof of their commission ;
(Mark 16. 17, 18.) yet they must pray for it ; and,
though they had it, must pray for the continuance
of it. Christ himself must ask, and it shall be given
him. Observe, It is the honour of Christ that they
aim at in this request, that the wonder might be done
by the name of Jesus, the holy Child Jesus, and his
name shall have all the glory.
IV. The gracious answer God gave to this address,
not in word, but in power.
1. God gave them a sign of the acceptance of their
prayers; (v. 31.) When they had prayed, (perhaps
many of them prayed successively, one by one, ac¬
cording to the rule, (1 Cor. 14. 31.) and when they
had concluded the work of the day,) the place was
shaken where they were assembled together, there
was a strong mighty wind, such as that when the
Spirit was poured out upon them, ( ch . 2. 1, 2. ) which
shook the house, which was now their house of prayer.
This shaking of the place was designed to strike an
awe upon them, and to awaken and raise their ex¬
pectations, and to give them a sensible token that
God was with them of a truth : and perhaps it was
to put them in mind of that prophecy, (Hag. 2. 7.)
I will shake all nations, and will fill this house with
glory. This was to shew them what reason they
had to fear God more, and then they would fear man
less. He that shook this place, could make the
hearts of those who threatened his servants thus, to
tremble, for he cuts off. the spirit of princes, and is
terrible to the kings of the earth. The place was
shaken, that their faith might be established and un¬
shaken.
2. God gave them greater degrees of his Spirit,
which was the thing they prayed for ; their prayer,
without doubt, was accepted, for it was answered,
they were all filled with the Holy Ghost, more than
ever ; by which they were not only encouraged, but
enabled, to speak the word of God with boldness,
and not to be afraid of the proud and haughty looks
of men. The Holy Ghost taught them not only what
to speak, but how to speak. Those that were en¬
dued habitually with the powers of the Holy Ghost,
had yet occasion for fresh supplies of the Spirit, ac¬
cording as the various occurrences of their service
were. They were filled with the Holy Ghost at the
bar, (i\ 8.) and now filled with the Holy Ghost in
the pulpit ; which teaches us to live in an actual de¬
pendence upon the grace of God, according as the
duty of every day requires ; we need to be anointed
with fresh oil upon every fresh occasion. As in the
providence of God, so in the grace of God, we not
only in general live, and have our being, but move
in every particular action, ch. 17. 28. M e have
here an instance of the performance of that promise,
that God will give the Holy Spirit to them that ask
him ; (Luke 11. 13.) for it was in answer to prayer
that they were filled with the Holy Ghost ; and we
have also an example of the improvement of that
gift, which is required of all on whom it is bestowed;
have it and use it, use it, and have more of it. When
they were filled with the Holy Ghost, they spake the
word with all boldness; for the ministration of the
Spirit is given to every man, to profit withal. Ta¬
lents must be traded with, not buried. When they
44
THE ACTS, IV.
find the Lord God helfi them by his Spirit, they know
they shall not be confounded, Isa. 50. 7.
32. And the multitude of them that be¬
lieved were of one heart and of one soul :
neither said any of them that aught of the
things which he possessed was his own ;
but they had all things common. 33. And
with great power gave the apostles witness
of the resurrection of the Lord Jesus : and
great grace was upon them all. 34. Nei¬
ther was there any among them that lack¬
ed : for as many as were possessors of lands
or houses sold them, and brought the prices
of the things that were sold, 35. And laid
them down at the apostles’ feet : and dis¬
tribution was made unto every man ac¬
cording as he had need. 36. And Joses,
who by the apostles was surn anted Barna¬
bas, (which is, being interpreted, The son
of consolation,) a Levite, and of the coun¬
try of Cyprus, 37. Having land, sold it ,
and brought the money, and laid it at the
apostles’ feet.
We have a general idea given us in these verses,
and it is a very beautiful one, of the spirit and state
of this truly primitive church ; it is conspectus sceculi
— a view of that age of infancy and innocence.
I. The disciples loved one another dearly. Be¬
hold, how good and how pleasant it was to see how
the multitude o them that believed, were of one
heart, and of one soul, ( v . 32.) and there was no
such thing as discord or division among them. Ob¬
serve here,
1. There were multitudes that believed; even in
Jerusalem, where the malignant influence of the
chief priests was most strong, there were three thou¬
sand converted on one day, and five thousand on
another, and, beside those, there were added to the
church daily ; and, no doubt, they were all baptized,
and made profession of the faith ; for the same Spirit
that endued the apostles with courage to preach the
faith of Christ, endued them with courage to confess
it. Note, The increase ot the church is the glory
of it, and the multitude of them that believe, more
than their quality. Now the church shines, and
her light is come, when souls thus fly like a cloud
into her bosom, and like doves to their windows, Isa.
60. 1, 8.
2. They were all of one heart, and of one soul.
Though there were many, very many, of different
ages, tempers, and conditions, in the world, who,
perhaps, before they believed, were perfect stran¬
gers to one another, yet, when they met in Christ,
they were as intimately acquainted as if they had
known one another many years. Perhaps, they had
been of different sects among the Jews, before their
conversion, or had had discords upon civil accounts ;
but now those were all forgotten, and laid aside, and
they were unanimous in the faith of Christ, and, be¬
ing all joined to the Lord, they were joined to one
another in holy love. This was the blessed fruit of
Christ’s dying precept to his disciples, to love one
another, and his dving prayer for them, that they all
might be one. We have reason to think they di¬
vided themselves into several congregations, or wor¬
shipping assemblies, according as their dwellings
were, under their respective ministers ; and yet that
occasioned no jealousy or uneasiness ; for they were
all of one heart, and one soul, notwithstanding ; and
loved those of other congregations, as truly as those
of their own. Thus it was then, and we may not
despair of seeing it so again, when the Spirit shall be
poured out upon us from on high.
II. The ministers went on in their work with
great vigour and success ; ( v . 33.) With great power
gave the apostles witness of the resurrection of the
Lord Jesus. The doctrine they preached, was, the
resurrection of Christ : a matter of fact, which
served not only for the confirmation of the truth of
Christ’s holy religion, but, being duly explained
and illustrated, with the proper inferences from it,
served for a summary of all the duties, privileges,
and comforts, of Christians. The resurrection of
Christ, rightly understood and improved, will let us
into the great mysteries of religion.
By the great power, wherewith the apostles attested
the resurrection, may be meant,
1. The great vigour, spirit, and courage, with
which they published and avowed this doctrine ;
they do it not softly and diffidently, but with liveli¬
ness and resolution, as those that were themselves
abundantly satisfied of the truth of it, and earnestly-
desired that others should be so too. Or,
2. The miracles which they wrought to confirm
their doctrine ; With works of great power, they
gave witness to the resurrection of Christ, God him¬
self, in them, bearing witness too.
III. The beauty of the Lord our God shone upon
them, and all their performances ; Great grace was
upon them all, not only all the apostles, but all the
believers, wk /utyd\n ; grace that had something
great in it, (magnificent and very extraordinary,)
was upon them all.
1. Christ poured out abundance of grace upon
them, such as qualified them for great services, by
enduing them with great power ; it came upon them
from on high, from above.
2. There were evident fruits of this grace in all
they said and did, such as put an honour upon them,
and recommended them to the favour of God, as
being in his sight of great price.
3. Some think it includes the favour they were in
with the people. Every one saw a beauty and ex-
cellencv in them, and respected them.
IV. They were very liberal to the poor, and dead
to this world. This was as great an evidence of the
grace of God in them as any other, and recom¬
mended them as much to the esteem of the people.
1. They insisted not upon property, which even
children seem to have a sense of, and a jealousy for,
and which worldly people triumph in, as Laban,
(Gen. 31. 43.) All that thou seestis mine ; and Na-
bal, (1 Sam. 25. 11.) My bread and my water.
These believers were so taken up with the hopes of
an inheritance in the other world, that this was as
nothing to them. jVo man said that aught of the
things which he possessed, was his own, v. 32. They
did not take away property, but they were indiffer¬
ent to it. They did not call what they had, their
own, in a way of pride and vain-glorv, boasting of
it, or trusting in it. Thev did not call it their own,
because they had, in affection, forsaken all for
Christ, and were continually expecting to be
stripped of all for their adherence to him. They
did not say, that aught was their own ; for we can
call nothing our own but sin ; what we have in the
world, is more God’s than our own ; we have if
from him, must use it for him, and are accountable
for it to him. No man said what he had nvas his
own, tSiov — his peculiar ; for he was ready to distri¬
bute, willing to communicate, and desired not to eat
his morsel alone, but what he had to spare from
himself and family, his poor neighbours were wel¬
come to. They that had estates, were not solici¬
tous to lay up, but very willing to lay out, and would
straiten themselves to help their brethren. No mar¬
vel that they were of one heart and soul , when they
45
THE ACTS, V.
sat so loose to the wealth of this world ; for meum —
mine and tnum — thine are the great make-baits.
Men’s holding their own, and grasping at more than
their own, are the rise of wars and fightings.
2. They abounded in charity, so that, in effect,
they had ' all things common ; for, (v. 34. ) there was
not any among them that lacked, but care wras ta¬
ken for their supply. Those that had been main¬
tained upon the public charity, when they turned
Christians, probably were excluded, and therefore
it was fit that the church should take care of them.
As there were many poor that received the gospel,
so there were some rich that were able to maintain
them, and the grace of God made them willing.
Therefore those that gather much, have nothing
over, because what they have over, they have for
them who gather little, that they may have no lack,
2 Cor. 8. 14, 15. The gospel hath laid all things
common, not so that the poor are allowed to rob the
rich, but so that the rich are appointed to relieve
the poor.
3. They did many of them sell their estates, to
raise a fund for charity ; As many as had possession
of lands or houses, sold them, v. 34. Dr. Lightfoot
computes that this was the year of jubilee in the
Jewish nation, the fiftieth year, (the twenty-eighth
since they settled in Canaan fourteen hundred years
ago,) so that what was sold that year being not to
return till the next jubilee, lands then took a good
price, and so the sale of those lands would raise the
more money.
Now, (1.) We are here told what they did w'ith
the money that was so raised ; they laid it at the
apostles' feet, they left it to them to be disposed of
as they thought fit ; probably, they had their sup¬
port from it ; from whence else could they have it ?
Observe, The apostles would have it laid at their
feet, in token of their holy contempt of the wealth
of the world ; they thought it fitter they should be
laid at their feet than lodged in their hands or in
their bosoms. Being laid there, it was not hoarded
up, but distribution was made, bv proper persons,
unto every man according as he had need. Great
care ought to be taken in the distribution of public
charity, [1.] That it be given to such as have need,
such as are not able to procure a competent main¬
tenance for themselv.es, through age, infancy, sick¬
ness, or bodily disability, or incapacity of mind, want
either of ingenuity or activity, cross providences,
losses, oppressions, a numerous charge ; those that
upon any of these accounts, or any other, have real
need, and have not relations of their own to help
them ; but, above all, those that are reduced to
want for well doing, and for the testimony of a good
conscience, ought to be taken care of, and provided
for, and, with a prudent application of what is given,
so as may be most for their benefit. [2.] That it
be given to every man, for whom it is intended, ac¬
cording as he had need, without partiality or respect
of persons. It is a rule, in dispensing "charity, as
well as in administering justice, ut parium par sit
ratio — that those who are equally needing and
equally deserving, should be equally helped, and
that the charity should be suited and adapted to the
necessity, as the word is.
(2.) Here is one particular person mentioned, that
was remarkable for this generous charity ; it -was
Bamiabas, afterward Paul’s colleague. Observe,
[1.1 The account here given concerning him, v.
35. His name was Joses ; he was of the tribe of
J.rvi, for there were Levites among the Jews of the
dispersion, who, it is probable, presided in their sy¬
nagogue-worship, and, according to the duty of that
tribe, taught them the good knowledge of the J.ord.
He was bom in Cyprus, a great way off from Jeru¬
salem, his parents, though Jews, having a settle¬
ment there. Notice is taken of the apostles’ chang¬
ing his name after he associated with them. It is
probable that he was one of the seventy disciples,
and, as he increased in gifts and graces, grew emi¬
nent, and was respected by the apostles, who, in to¬
ken of their value for him, gave him a name, Bar¬
nabas — the son of prophecy, (so it properly signifies,)
he being endued with extraordinary gifts of prophe
cy. But the Hellenist Jews (saith Grotius) called
praying, T*ga#x»cr/c, and therefore by that word it
is rendered here ; A son of exhortation ; (so some ;)
one that had an excellent faculty of healing and pur-
suading ; we have an instance of it, ch. 11. 22, 24.
A son of consolation ; (so we read it ;) one that did
himself walk very much in the comforts of the Holy
Ghost, a cheerful Christian, and this enlarged his
heart in charity to the poor ; or one that was emi¬
nent for comforting the Lord's people, and speaking
peace to wounded troubled consciences ; he had an
admirable felicity that way. There were two among
the apostles that were called Boanerges — Sons of
thunder ; (Mark 3. 17.) but here was a son of con¬
solation with them. Each had his several gift, nei¬
ther must censure the other, but both ease one ano¬
ther ; let the one search the wound, and then let the
other heal it and bind it up.
[2.] Here is an account of his charity, and great
generosity to the public fund. His is particularly
taken notice of, because of the eminency of his ser¬
vices afterward in the church of God, especially in
carrying the gospel to the Gentiles ; that this might
not appear to come from any ill will to his own na¬
tion, we have here his benevolence to the Jewish
converts ; or perhaps this is mentioned, because it
was a leading card, and an example to others ; he
having land, whether in Cyprus, where he was
bom, or in Judea, where he now lived, or elsewhere,
is not certain, but he sold it, not to buy elsewhere to
advantage, but, as a Levite indeed, who knew he
had the Lord God of Israel for his inheritance, he
despised earthly inheritances, would be cumbered
no more with them, but brought the mohey, and
laid it at the apostles' feet, to be given in charity.
Thus, as one that was designed to be a preacher of
the gospel, he disentangled himself from the affairs
of this life ; and he lest nothing upon the balance of
the account, by laying the purchase-wo^et/ at the
apostles' feet, when he himself was, in effect, num¬
bered among the apostles, by that word of the Holy
Ghost, Separate me Barnabas and Saul for the
work whereunto I have called them, ch. 13. 2. Thus,
for the respect he shewed to the apostles as apostles,
he had an apostle's reward.
CHAP. V.
In this chapter, we have, I. The sin and punishment of Ana¬
nias and Sapphira, who, for lying to the Holy Ghost, were
struck dead at the word of Peter, v. 1 ..11. IT. The
flourishing state of the church, in the power that went
along with the preaching of the gospel, v. 12.. 16. III.
The imprisonment of the apostles, and their miraculous
discharge out of prison, with fresh orders to go on to preach
the gospel, which they did, to the great vexation of their
persecutors, v. 17.. 26. TV. Their arraignment before
the great Sanhedrim, and their justification of themselves
in what they did, v. 27 . . 33. V. Gamaliel’s counsel con¬
cerning them, that they should not persecute them, but let
them alone, and see what would come of :t, and their con¬
currence, for the present, with this advice, in the dismission
of the apostles with no more than a scourging, v. 34 . . 40.
VI. The apostles’ cheerful progress in their work, notwith¬
standing the prohibition laid upon them, and the indignity
done them, v. 41, 42.
1. XJiUT a certain man named Ananias,
JO with Sapphira his wife, sold a
possession, 2. And kept back part of the
price, his wife also being privy to it, and
brought a certain part, and laid it at the
40
THE ACTS, V.
apostles1 feet. 3. But Peter said, Ananias*
why hath Satan filled thine heart to lie to
the Holy Ghost, and to keep back part of
the price of the land ? 4. While it remain¬
ed, was it not thine own ? And after it
was sold, was it not in thine own power ?
Why hast thou conceived this thing in thine
heart ? Thou hast not lied unto men, but
unto God. 5. And Ananias, hearing these
words, fell down, and gave up the ghost :
and great fear came on all them that heard
these things. 6. And the young men arose,
wound him up, and carried him out, and
buried him. 7. And it was about the space
of three hours after, when his wife, not
knowing what was done, came in. 8. And
Peter answered unto her, Tell me whether
ye sold the land for so much ? And she
said, Yea, for so much. 9. Then Peter
said unto her, How is it that ye have
agreed together to tempt the Spirit of the
Lord ? Behold, the feet of them which have
buried thy husband, are at the door, and
shall carry thee out. 10. Then fell she
down straightway at his feet, and yielded
up the ghost : and the young men came in,
and found her dead, and carrying her forth,
buried her by her husband. 1 1. And great
fear came upon all the church, and upon
as many as heard these things.
The chapter begins with a melancholy but , which
puts a stop to the pleasant and agreeable prospect
of things which we had in the foregoing chapters ;
as every man, so every church, in its best state, has
its but . " 1. The disciples were very holy, and hea¬
venly, and seemed to be all exceeding good ; but
thei’e were hypocrites among them, whose hearts
were not right in the sight of God, who, when they
were baptized, and took upon them the form of god¬
liness, denied the power of godliness, and stopped
short of that There is a mixture of bad with good
in the best societies on this side heaven ; tares will
grow among the wheat until the harvest. 2. It was
the praise of the disciples, that they came up to that
perfection which Christ recommended to the rich
young man — they sold what they had, and gave to
the poor ; b ut even that proved a cloak and cover of
hypocrisy, which was thought the greatest proof
and evidence of sincerity. 3. The signs and won¬
ders which the apostles wrought, were hitherto mi¬
racles of mercy ; but now comes in a miracle of
judgment, and here is an instance of severity, fol¬
lowing the instances of goodness, that God may be
both loved and feared. Observe here,
I. The sin of Ananias, and Sapphira his wife. It
is good to see husband and wife joining together in
that which is good, but to be confederate in evil, is
to be like Adam and Eve, when they agreed to eat
the forbidden fruit, and were one in their disobe¬
dience.
Now their sin was,
1. That they were ambitious of being thought emi¬
nent disciples, and of the first rank, when really
they were not true disciples ; they would pass for
some of the most fruitful trees in Christ’s vineyard,
when really the root of the matter was not found in
them. They sold a possession, and brought the
money (as Barnabas did1) to the apostles' feet , that
they might not seem to be behind the very chief of
believers, but might be applauded and cried up, and
stand so much the fairer for preferment in the
church, which perhaps they thought would shortly
shine in secular pomp and* grandeur. Note, It is
possible that hypocrites may deny themselves in
one thing, but then it is to serve themselves in ano¬
ther; may forego their secular advantage in one in¬
stance, with a prospect of finding their account in
something else. Ananias and Sapphira would take
upon them a profession of Christianity, and make a
fair shew in the flesh with it, and so would mock
God, and deceive others, when they knew they
could not go through with the Christian profession.
It was commendable, and so far it was right, in that
rich young man, that he would not pretend to follow
Christ, when, if it should come to a pinch, he knew
he could not come up to his terms, but he went away
sorrowful. Ananias and Sapphira pretended they
could come up to the terms, that they might have
the credit of being disciples, when really they could
not, and so were a discredit to discipleship. Note,
It is often of fatal consequence for people to go a
greater length in profession than their inward prin¬
ciple will admit of.
2. That they were covetous of the wealth of the
world, and distrustful of God, and his providence ;
They sold the land, and, perhaps, then, in a pang
of zeal, designed no other than to dedicate the whole
of the purchase-money to pious uses, and made a
vow, or at least conceived a full purpose, to do so ;
but when the money was received, their heart failed
them, and they kept back part of the price, (v. 2.)
because they loved the money, and thought it was
too much to part with at once, and to trust in the
apostles’ hands, and because they knew not but they
might want it themselves ; and though now all
things were common, yet it would not be so long ;
and what should they do in a time of need, if they
should leave themselves nothing to take to ? They
could not take God’s word that they should be pro¬
vided for, but thought they would play a wiser part
than the rest had done, and lay up for a rainy day.
Thus they thought to serve both God a?id mammon
— God, by bringing part of the money to the apos¬
tles' feet — and mammon, by keeping the other part
in their own pockets ; as if there were not an all-
sufficiency in God to make up the whole to them,
except they retained some in their own hands by
way of caution-money. Their hearts were divided,
so were they found faulty , Hos. 10. 2. They halted
between two ; if they had been thorough-paced
worldlings, they would not have sold their posses-
sion ; and if they had been thorough-paced Chris¬
tians, they would not have detained part of the
price.
3. That they thought to deceive the apostles, and
make them believe they brought the whole purchase
money, when really it was but a part. They came
with as good an assurance, and as great a shew of
piety and devotion, as any of them, and laid the money
at the apostles' feet, as if it were their all. They
dissembled with God and his Spirit, with Christ
and his church and ministers ; and this was their
sin.
II. The indictment of Ananias, which proved both
his condemnation and execution for this sin. When
he brought the money, and expected to be com¬
mended and encouraged, as others were, Peter took
him to task about it. He, without any inquiry or
examination of witnesses concerning it, charges him
peremptorily with the crime, and aggravates it, and
lays load upon him for it, shewing it him in its own
colour, v. 3, 4. The Spirit of God in Peter, not
only discovered the fact without any information,
(when perhaps no man in the world knew it but the
man and his wife themselves,) but likewise discern-
47
THE ACTS, V.
ed the principle of reigning infidelity in the heart of
Ananias , which was at the bottom of it, and there¬
fore proceeded against him so suddenly. Had it
been a sin of infirmity, through the surprise of a
temptation, Peter would have taken Ananias aside,
and have bid him go home, and fetch the rest of the
money , and repent of his folly in attempting to put
this cheat upon them ; but he knew that his heart
was fully set in him to do this evil, and therefore
allowed him not space to repent. He here shewed
him,
1. The original of the sin. Satan filled his heart ;
he not only suggested it to him, and put it into his
head, but hurried him on with resolution to do it.
Whatever is contrary to the good Spirit, proceeds
from the evil spirit ; and those hearts are filled by
Satan, in which worldliness reigns, and has the as¬
cendant. Some think that Ananias was one of those
that had received the Holy Ghost, and was filled
with his gifts, but, having provoked the Spirit to
withdraw from him, now Satan filled his heart ; as
when the Spirit of the Lord departed from Saul, an
evil spirit from God troubled him. Satan is a. lying
spirit ; he was so in the mouth of Ahab's prophets,
and so lie was in the mouth of Ananias, and by that
made it appear that he filled his heart.
2. The sin itself. He lied- to the Holy Ghost; a
sin of such a heinous nature, that he could not have
been guilty of it if Satan had not filled his heart.
The phrase which we render lying to the Holy Ghost,
is ■J.ft/tra.ird-A crt to to ctyiov, which some read,
to belie the Holy Ghost ; which may be taken two
ways: (1.) That he belied the Holy Ghost in him¬
self; so Dr. Lightfoot takes it, and supposes that
Ananias was not an ordinary believer, but a minis¬
ter, and one that had received the gift of the Holy
Ghost with the hundred and twenty ; (for mention
is made of him immediately after Barnabas ;) yet he
durst thus, by dissembling, belie and shame that
gift. Or thus, They who had sold their estates, and
laid the money at the apostles' feet, did it by the spe¬
cial impulse of the Holy Ghost, enabling them to do
an act so very great and generous ; and Ananias pre¬
tended that he was moved by the Holy Ghost to do
what he did, as others were ; whereas it appeared
by his baseness, that he was not under the influence
of the good Spirit at all ; for had it been his work, it
would have been perfect. (2.) That he belied the
Holy Ghost in the apostles, to whom he brought the
money ; he misrepresented the Spirit they were ac¬
tuated by, either by a suspicion that they would not
faithfully distribute what they were intrusted with,
(which was a base suggestion, as if they were false to
the trust reposed in them,) or by an assurance that
they could not discover the fraud. He belied the
Holy Ghost, when by what he did he would have
it thought that those who are endued with the gifts
of the Holy Ghost, might as easily be imposed upon
as other men ; like Gehazi, whom his master con¬
victed of his error by that word, Went not my heart
with thee ? 2 Kings 5. 26. It is charged upon the
house of Israel and Judah, when, like Ananias here,
they dealt very treacherously, that they belied the
Lord, saying, It is not he, Jer. 5. 11, 12. Thus
Ananias thought the apostles were altogether such as
himself, and this was belying the Holy Ghost in
them, as if he were not in them a Discemer of spi¬
rits, whereas they had all the gifts of the Spirit in
them, which to others were divided severally. See
1 Cor. 12. 8, 10. They that pretend to an inspira¬
tion of the Spirit, in imposing upon the church their
own fancies, either in opinion or practice, that say,
they are moved from above, when they are carried
on by their pride, covetousness, or affectation of
dominion, belie the Holy Ghost.
But we read it, to lie unto the Holy Ghost ; which
reading is countenanced by v. 4. Thou hast not lied
unto men, but unto God. [1.] Ananias told a lie a
deliberate lie, and with a purpose to deceive ; he
told Peter that he had sold a possession, (house or
lands,) and this was the purchase-money. Perhaps
he expressed himself in words that were capable of
a double meaning, used some equivocations about it,
which he thought might palliate the matter a little,
and save him from the guilt of a downright he ; or
perhaps he said nothing ; but it was all one, he did
as the rest did, who brought the whole price, and
would be thought to do so, and expected the praise
they had, that did so, and the same privilege 'Und
access to the common stock as they had ; and there¬
fore it was an implicit protestation that he brought
the whole price, as they did ; and this was a lie, for
he kept back fart. Note, Many are brought to gross
lying, by reigning pride, and affectation of the ap¬
plause of men ; particularly in works of charity to
the poor. That therefore we may not be found
boasting of a false gift given to us, or given by us,
(Prov. 25. 14.) we must not boast even of a true gift ;
which is the meaning of our Saviours caution in
works of charity, Let not thy left hand know what
thy right hand doetli. Those that boast of good
works they never did, or promise good works they
never do, or make the good works they do, more or
better than really they are, come under the guilt of
Ananias’s lie ; which it concerns us all to dread the
thought of. [2.] He told this lie to the Holy Ghost.
It was not so much to the apostles, as to the Holy
Ghost in them, that the money was brought, and
that was said, which was said, v. 4. Thou hast not
lied unto men, not to men only, not to men chiefly,
though the q. postles be but men ; but thou hast lied
unto God. From hence it is justly inferred, that the
Holy Ghost is God ; for he that lieth to the Holy
Ghost, lieth to God. “They that lied to the apos¬
tles, acted and acting by the Spirit of God, are said
to lie to God, because the apostles acted by the
power and authority of God. From whence it fol¬
lows, (as Dr. Whitby well observes,) that the power
and authority of the Spirit must be the power and
authority of God.” And, as he further argues,
“Ananias is said to lie to God, because he lied to
that Spirit in the apostles, which enabled them to
discern the secrets of men's hearts and actions, which
being the property of God alone, he that lies to him,
must therefore lie to God, because he lies to one who
has the incommunicable property of God, and con¬
sequently the divine essence. ”
3. The aggravations of the sin; (y. 4.) While it
remained, was it not thine own ? And after it was
sold, was it not in thine own power? Which may
be understood two ways : (1.) “Thou wast under no
temptation to keep back the price ; before it was
sold, it was thy own, and not mortgaged, ncr en¬
cumbered, or any way engaged for debt ; and when
it was sold, it was in thy own power to dispose of the
money at thy pleasure; so that thou mightest as
well have brought the whole as a part. Thou hadst
no debts to pay, perhaps no children to provide for ;
so that thou wast not under the influence of any par¬
ticular inducement to keep back part of the price.
Thou wast a transgressor without a cause. ” Or,
(2.) “Thou wast under no necessity of selling thy
land at all, orbringing any of the money to the apos¬
tles' feet. Thou mightest have kept the money, if
thou hadst pleased, and the land too, and never have
pretended to this piece of perfection.” This rule
of charity the apostle gives, that people be not
pressed, and that it be not urged as o f necessity, be¬
cause God loves a cheerful giver, (2 Cor. 9. 7. ) and
Philemon must do a good work, not as it were of ne¬
cessity, but willingly, Phil. 14 As it is better not to
vow than to vow and not to pay ; so better had it
been for him not to have sold his land at all than
thus to keep back part of the price not to have pre-
48
THE ACTS, V.
tended to do the good work than thus to do it by
halves. “ When it was sold, it was in thine own
fiower ; but it was not so when it was vowed, thou
hadst then opened thy mouth to the Lord, and
couldest not go back.” Thus, in giving our hearts
to God, we are not permitted to divide them. Satan,
like the mother, whose own the child was not, would
take up with a half ; but God will have all or none.
4. All this guilt, thus aggravated, is charged upon
him ; Why hast thou conceived this thine’ in thine
heart ? Observe, Though Satan filled his heart to do
it, yet he is said to have conceived it in his own heart ;
which shews that we cannot extenuate our sins, by
laying the fault of them upon the Devil ; he tempts,
but he cannot force ; it is of our own lusts that we
are drawn away and enticed. The evil thing, what¬
ever it is, that is said or done, the sinner has con¬
ceived it in his own heart ; and therefore, if thou
scornest, thou alone shall bear it. The close of the
charge is very high, but very just ; Thou hast not
lied unto men, but unto God. What emphasis does
the prophet lay upon that of Ahaz ; not wearying
men only, but wearying my God also ! Isa. 7. 13.
And Moses upon that of Israel ; Your murmurings
are not against us, but against the Lord ! Exod. 16.
8. So here, Thou mightest have imposed upon us,
who are men like thyself ; but, be not deceived, God
is not mocked. If we think to put a cheat upon God,
we shall prove in the end to have put a fatal cheat
upon our own souls.
III. The death and burial of Ananias, v. 5, 6.
1. He died upon the spot ; Ananias, hearing these
words, was sfeechless, in the same sense that he
was, who was charged with intruding i,nto the wed¬
ding feast without a wedding garment, he had no¬
thing to say for himself, but that was not all, he was
struck speechless with a witness, for he was struck
dead ; he fell down, and gave uf the ghost. It does
not appear whether Peter designed and expected
that this would follow upon what he said to him ; it
it probable that he did, for to Suffhira his wife, Pe¬
ter particularly spake death, v. 9. Some think that
an angel struck him, that he died, as Herod, ch. 12.
23. Or, his own conscience smote him with such
horror and amazement at the sense of his guilt, that
he sunk and died away under the load of it. And
perhaps, when he was convinced of lying to the
Holy Ghost, he remembered the unpardonableness
of the blusfhemy against the Holy Ghost, which
struck him like a dagger to the heart. See the
power of the word of God in the mouth of the apos¬
tles ! As it was to some a savour of life unto life,
so it was to others a savour of death unto death.
As there are those whom the gospel justifies, so
there are those whom it condemns.
1 bis punishment of Ananias may seem severe,
but we are sure it was just. (1.) It was designed to
maintain the honour of the Holy Ghost as now lately
] ioured out ufon the afostles, in order to the setting
up of the gospel-kingdom. It was a great affront
which Ananias put upon the Holy Ghost, as if he
could be imposed upon : and it had a direct tenden¬
cy to invalidate the apostles’ testimony ; for if they
could not by the Spirit discover this fraud, how could
they by the Sfirit discover the deef things of God,
which they were to reveal to the children of men ?
It was therefore necessary that the credit of the
apostles’ gifts and powers be supported, though it
was at this expense. (2.) It was designed to deter
others from the like presumptions, now at the be¬
ginning of this dispensation. Simon Magus after¬
ward was not thus punished, nor Elymas ; but Ana¬
nias was made an example now at first, that with
the sensible proofs given what a comfortable tiling
it is to receive the Sfirit, there might be also sensible
proofs given what a dangerous thing it i-s to resist the
Sfirit, and do desfite to him. How severelv was
the worshiffing of the golden calf punished, and the
gathering of the sticks on the sabbath-day, when the
laws of the second and fourth commandment were
now newly given ! So was the offering of strange
fre by jYadab and Abiliu, and the mutiny ofKorah
and his comfany, when the fire from heaven was
now newly given, and the authority of Moses and
Aaron now newly established.
The doing of this by the ministry of Peter, who
himself with a lie denied his Master but a while
ago, intimates that it was not the resentment of a
wrong done to himself, for then he, who had him¬
self been faulty, would have had charity for them
that offended ; and he, who himself had repented
and been forgiven, would have forgiven this affront,
and endeavoured to bring this offender to repent-
'ance ; but it was the act of the Sf irit of God in Pe¬
ter, to him the indignity was done, and by him the
punishment was inflicted.
2. He was buried immediately, for that was the
manner of the Jews ; (v. 6.) The young men, who,
it is probable, were appointed to that office in the
church of burying the dead, as among the Romans
the libitinarii and follinctorcs ; or the young men
that attended the apostles, and waited on them, they
wound uf the dead body in grave-clothes, carried
it out of the city, and.buried it decently, though he
died in sin, and by an immediate stroke of divine
vengeance.
IV. The reckoning with Saffhira, the wife of
Ananias, who perhaps was first in the transgression,
and tempted her husband to eat this forbidden fruit.
She came in to the place where the apostles were,
which, as it should seem, was Solomon’s forch, for
there we find them, (i’- 12.) a part of the temple
where Christ used to walk, John 10. 23. She came
in about three hours after, expecting to share in the
thanks of the house, tor her coming in, and consent¬
ing to the sale of the land, of which perhaps she
was entitled to her dower or thirds ; for she knew
not what was done. It was strange that nobod)- ran
to tell her of the sudden death of her husband, that
she might keep away ; perhaps they did, and she
was not at home ; and so when she came to present
herself before the apostles as a benefactor to the
fund, she met with a breach instead of a blessing.
1. She was found guilty of sharing with her hus¬
band in his sin, by a question that Peter asked her ;
(x>. 8.) Tell me whether ye sold the land for so
much? Namingthesum which Ananias had brought
and laid at the afostles’ feet. “Was that all you re¬
ceived for the sale of the land, and had you no more
for it ?” “No,” saith she, “ we had no more, but
that was every farthing we received.” Ananias and
I his wife agreed to tell the same story, and, the bar¬
gain being private, and by consent kept to them¬
selves, nobody could disprove them, and therefore
they thought they might safely stand in the lie, and
should gain credit to it. It is sad to see those rela¬
tions who should quicken one another to that which
is good, harden one another in that which is evil.
2. Sentence is past upon her, that she should par¬
take in her husband’s doom, v. 9.
(1.) Her sin is opened; How is it that ye have
agreed together to tern ft the Sfirit of the Lord ?
Before he passes sentence, he makes her to know
her abominations, and shews her the evil of her sin.
[1.] That they tern f fed the Sfirit of the Lord ;
as Israel tempted God in the desert, when they said,
Is the Lord among us? Or is he not? After they
had seen so many miraculous proofs of his power,
and not onlv his presence, but his presidency, when
they said. Can God furnish a table? So here, “Can
the Spirit in the apostles discover this fraud ? Can
they discern that this is but a fart of the f rice, wdien
we tell them it is the whole? Can he judge through
this dark cloud?” Job 22. 13. They saw they had
THE ACTS, V.
49
the gift of tongues ; but had they the gift oi discern¬
ing spirits ? Those that presume upon security and ,
impunity in sin, tempt the Spirit of God ; they tempt j
God as if he were altogether such a one as them-
selves.
[2.] That they agreed together to do it ; making
the bond of their relation to each other (which by J
the divine institution is a sacred tie) to become a
bond of iniquity. It is hard to say which is worse
between yoke-fellows and other relations — a discord
in good, or concord in evil. It seems to intimate
that their agreeing together to do it, was a further j
tempting of the Spirit ; as if when they had engaged
to keep one another’s counsel in this matter, even t
the Spirit of the Lord himself could not discover i
them. Thus they digged deep to hide their counsel
from the Lord, but were made to know it is in vain.
“ How is it that you are thus infatuated ! What
strange stupidity has seized you, that you would ven¬
ture to make trial of that' which is" past dispute ?
How is it that you, who are baptized Christians, do
not understand yourselves better ? How durst you
run so great a risk ?”
(2.) Her doom is read; Behold, the feet of them
which have buried thy husband, are at the door ;
(perhaps he heard them coming, or knew that they
could not be long ;) and they shall carry thee out.
As Adam and Eve, who agreed to eat the forbidden
fruit, were turned together out of paradise ; so
Ananias and Sapphira, who agreed to tempt the
Spirit of the Lord, were together chased out of the
world.
The sentence executed itself ; there needed no
executioner, a killing power went along with Pe¬
ter’s word, as sometimes a healing power did ; for
the God in whose name he spake, kills and makes
alive ; and out o f his mouth (and Peter was now his
mouth) both evil and good proceed ; (v. 10.) Then
fell she down straightway at his feet. Some sinners
God makes quick work with, while others he bears
long with ; for which difference, doubtless, there
are good reasons ; but he is not accountable to us
for them. She heard not till now that her husband
was dead, the notice of which, with the discovery
of her sin, and the sentence of death passed upon
her, struck her as a thunderbolt, and took her away
as with a whirlwind. And many instances there
are of sudden deaths, which are not to be looked
upon as the punishment of some gross sin, like this ;
we must not think that all who die suddenly, are
sinners above others ; perhaps it is in favour to
them, that they have a quick passage, however, it
is forewarning to all to be always ready. But here
it is plain that it was in judgment. Some put the
question concerning the eternal state of Ananias and
Sapphira, and incline to think that the destruction
of the flesh was, that the spirit might be saved in
the day of the Lord Jesus. And I should go in with
that charitable opinion, if there had been any space
given them to repent, as there was to that incestu¬
ous Corinthian. But secret things belong not to us.
It is said, She fell down at Peter’s feet ; there where
she should have laid the whole price, and did not,
she was herself laid, as it were to make up the de¬
ficiency. The young men that had the care of fu¬
nerals, coming in, found her dead; and it is not
said, They wound her up, as they did Ananias, but,
They carried her out as she was, and buried her by
her husband ; probably an inscription was set over
their graves, intimating that they were joint-monu¬
ments of divine wrath against those that lie to the
Holy Ghost. Some ask whether the apostles kept
the money which they did bring, and concerning
which they lied ? I am apt to think they did ; they
had not the superstition of those who said, It is not
lawful for us to put it into the treasury : for unto
the pure all things are pure. What they brought,
Vol. vi. — G
was not polluted to them that they brought it to ;
but what they kept back, was polluted to them that
kept it back. Use was made of the censers of Ko¬
ran’s mutineers.
V. The impression that this made upon the peo
pie ; notice is taken of this in the midst of the story
(y. 5.) Great fear came upon all that heard thes>
things ; that heard what Peter said, and saw what
followed ; or upon all that heard the story of it ; for,
no doubt, it was all the talk of the city. And again,
(y. ll.) Great fear came upon all the church, and
upon as many as heard these things.
1. They that had joined themselves to the church,
were hereby struck with an awe of God, and of his
judgments, and with a greater veneration of this
dispensation of the Spirit which they were now un¬
der. It was not a damp or check to their holy joy,
but it taught them to be serious in it, and to rejoice
! with trembling. All that laid their money at the
apostles’ feet after this, were afraid of keeping back
any part of the price.
2. All that heard it, were put into a consternation
by it, and were ready to say, Who is able to stand
before this holy Lord God, and his Spirit in the
apostles? As 1 Sam. 6. 20.
12. And by the hands of the apostles
were many signs and wonders wrought
among the people ; (and they were all with
one accord in Solomon's porch. 1 3. And
of the rest durst no man join himself to
them : but the people magnified them. 14.
And believers were the more added to the
Lord, multitudes both of men and women.)
15. Insomuch that they brought forth the
sick into the streets, and laid them on beds
and couches, that at the least, the shadow
of Peter passing by might overshadow some
of them. 16. There came also a multitude
out of the cities round about unto Jerusa¬
lem, bringing sick folks, and them which
were vexed with unclean spirits : and they
were healed every one.
We have here an account of the progress of the
gospel, notwithstanding this terrible judgment in¬
flicted upon two hypocrites.
I. Here is a general account of the miracles which
the apostles wrought ; (x\ 12.) By the hands of the
apostles were many signs and wonders wrought
among the people ; many miracles of mercy for one
of judgment. Now the gospel-power returned to
its proper channel, which is that of mercy and
grace. God had come out of his place to punish,
but now returns to his place, to his mercy-seat
again. The miracles they wrought proved their
divine mission ; thev were not a few, but many, of
divers kinds and often repeated ; they were signs
and wonders, such wonders as were confessedly
signs of a divine presence and power ; they were
not done in a corner, but among the people, who
were at liberty to inquire into them, and, if there
had been any fraud or collusion in them, would have
discovered it.
II. We are here told what were the effects of
these miracles which the apostles wrought.
1. The church was hereby kept together, and
confirmed in its adherence both to the apostles, and
to one another ; They of- the church were all with
one accord in Solomon’s porch.
(1.) They met in the temple, in the open place
that was called Solomon’s porch. It was strange
that the rulers of the temple suffered them to keep
oO
THE ACTS, V.
their meeting there. But God inclined their hearts
to tolerate them there a while, for the more conve¬
nient spreading of the gospel ; and they who per¬
mitted buyers and sellers, could not for shame pro¬
hibit such preachers and healers there. They all
met in public-worship ; so early is the institution of
religious assemblies observed in the church, which
must by no means be forsaken or let fall, for in them
a profession of religion is kept up.
(2. ) They were there with one accord , unanimous
in their doctrine, worship, and discipline ; and there
w'as no discontent or murmuring about the death of
Ananias and Sapphira, as there was against Moses
and Aaron, about the death of Ivorah and his com¬
pany ; Ye have killed the people of the Lord, Numb.
16. 41. The separation of hypocrites by distinguish¬
ing judgments, should make the sincere cleave so
much the closer to each other and to the gospel-
ministry.
2. It gained the apostles very great respect, who
were the prime ministers of state in Christ’s king¬
dom.
(1.) The other ministers kept their distance ; Of
the rest of their company durst no man join himself
to them, as their equal or an associate with them ;
though others of them were endued with the Holy
Ghost, and spake with tongues, yet none of them at
this time did such signs and wonders as the apostles
did : and therefore they acknowledged their supe¬
riority, and in every thing yielded to them.
(2. ) All the people magnified them, and had them
in great veneration ; spake of them with respect,
and represented them as the favourites of Heaven,
and unspeakable blessings to this earth. Though
the chief priests vilified them, and did all they could
to make them contemptible, that did not hinder the
people from magnifying them, who saw the thing
in a true light. Observe, The apostles were far
from magnifying themselves, they transmitted the
glory of all they did very carefully and faithfully to
Christ, and yet the people magnified them ; for they
that humble themselves shall be exalted, and those
honoured, that honour God only.
3. The church increased in number ; (i\ 14.) Be¬
lievers were the more added to the Lord, and, no
doubt, joined themselves to the church, when they
saw that God was in it of a truth, even multitudes
both of men and women. They were so far from
being deterred by the example that was made of
Ananias and Sapphira, that they were rather invited
by it into a society that kept such a strict discipline.
Observe,
(1.) Bcliex'ers are added to the Lord Jesus, joined
to him, and so joined in his mystical body, from
which nothing can separate us and cut us off, but
that which separates us and cuts us off from Christ.
Many have been brought to the Lord, and yet there
is room for others to be added to him, added to the
number of those that are united to him ; and addi¬
tions will still be making till the mystery of God
shall be finished, and the number of the elect ac¬
complished.
(2.) Notice is taken of the conversion of women as
well as men ; more notice than generally was in the
Jewish church, in which they neither received the
sign of circumcision, nor were obliged to attend the
solemn feasts ; and the court of the women was one
of the outer courts of the temple. But, as among
those that followed Christ while he was upon earth,
so among those that believed on him after he went
to heaven, great notice was taken of the good wo¬
men.
4. The apostles had abundance of patients, and
gained abundance of reputation both to them and
their doctrine, by the cure of them all, v. 15, 16.
So many signs and wonders were wrought by the
apostles, that all manner of people put in for the
benefit of them, both in city and country, and
had it.
(1.) In the city: They brought forth their sick
into the streets, for it is probable that the priesis
would not suffer them to bring them into the tern
pie to Solomon’s porch, and the apostles had not
leisure to come to the houses of them all. And they
laid them on beds and couches, because they were
so weak, that they could neither go nor stand, that
at the least the shadow of Peter, passing by, mitrht
overshadow sojneof them, though it could not reach
them all ; and, it should seem, it had the desired
effect, as the woman’s touch of the hem of Christ’s
garment had ; and in this, among other things, that
word of Christ was fulfilled, Greater works than
these shall ye do. God expresses his care of his
people, by his being their shade on their right hand;
and the benign influences of Christ as a King, are
compared to the shadow of a great rock. Peter
comes between them and the sun, and so heals them,
cuts them off from a dependence upon creature suf¬
ficiency as insufficient, that they may expect help
only from that Spirit of grace with whom he was
filled. And if such miracles were wrought by Pe¬
ter’s shadow, we have reason to think they were so
by the other apostles, as by the handkerchiefs from
Paul’s body ; (c/2. 19. 12.) no doubt, both being with
an actual intention in the minds of the apostles thus
to heal ; so that it is absurd hence to infer a healing
virtue in the relics of saints that are dead and gone ;
we read not of any cured by the relics of Christ him¬
self, after he was gone, as certainly we should, if
there had been any such thing.
(2.) In the country-towns ; multitudes came to
Jerusalem from the cities round about, bringing sick
folks that were afflicted in body, and them that were
vexed with unclean spirits, that were troubled in
mind, and they were healed every one ; distempered
bodies and distempered minds were set to rights.
Thus opportunity was given to the apostles, both to
convince people’s judgments by these miracles, of
the heavenly original of the doctrine they preached;
and also to engage people’s affections both to them
and it, by giving them a specimen of its beneficial
tendency to the welfare of this lower world.
17. Then the High-Priest rose up, and
all they that were with him, (which is the
sect of the Sadducees,) and were filled with
indignation, 18. And laid their hands on
the apostles, and put them in the common
prison. 19. But the angel of the Lord by
night opened the prison-doors, and brought
them forth, and said, 20. Go, stand and
speak in the temple to the people, all the
words of this life. 21. And when they
heard that , they entered into the temple
early in the morning, and taught. But the
High-Priest came, and they that were with
him, and called the council together, and
all the senate of the children of Israel, and
sent to the prison to have them brought.
22. But when the officers came, and found
them not in the prison, they returned, and
told, 23. Saying, The prison truly found
we shut with all safety, and the keepers
standing without before the doors: but
when we had opened, we found no man
within. 24. Now when the High-Priest,
and the captain of the temple, and the
THE ACTS, V
Chief Priests, heard these things, they
doubted of them whereunto this would
grow. 25. Then came one and told them,
saying, Behold, the men whom ye put in
prison are standing in the temple, and
teaching the people.
Never did any good work go on with any hope of
success, but it met with opposition ; they that are
bent to do mischief, cannot be reconciled to them
who make it their business to do good. Satan, the
destroyer of mankind, ever was, and will be, an ad¬
versary to those who are the benefactors of man¬
kind ; and it would have been strange, if the apos¬
tles had gone on thus teaching and healing, and had
had no check. In these verses we have the malice
of hell and the grace of heaven struggling about
them ; the one to drive them off from this good
work, the other to animate them in it.
I. The priests were enraged at them, and clapt
them up in prison, v. 17, 18. Observe,
1. Who their enemies and persecutors were. The
High-Priest was the ringleader, Annas or Caiaphas,
who saw their wealth and dignity, their power and
tyranny, that is, their all, at stake, and inevitably
lost, if the spiritual and heavenly doctrine of Christ
get ground and prevail among the people. Those
that were most forward to join with the High-Priest
herein, were the sect of the Sadclucees, who had a
particular enmity to the gospel of Christ, because it
confirmed and established the doctrine of the invisi¬
ble world, the resurrection of the dead, and the fu¬
ture state, which they denied. It is not strange if
men of no religion be bigoted in their opposition to
true and pure religion.
2. How they were affected toward them ; ill af¬
fected, and exasperated to the last degree ; when
they heard and saw what flocking there was to the
apostles, and how considerable they were become,
they rose up in a passion, as men that could no
longer bear it, and were resolved to make head
against it, bdm^JUlcd with indignation at the apos¬
tles for preaching the doctrine of Christ, and curing
the sick ; at the people for hearing them, and bring¬
ing the sick to them to be cured ; and at themselves
and their own party, for suffering this matter to go
so far, and not knocking it on the head at first. Thus
are the enemies of Christ and his gospel a torment
to themselves. Envy slays the silly one.
3. How they proceeded against them ; (v. 18.)
They laid their hands on them, perhaps their own
hands, (so low did their malice make them stoop,)
or, rather, the hands of their officers, and fiat them
in the common firison, among the worst of malefac¬
tors. Hereby they designed, (1.) To put a restraint
upon them ; though they could not lay any thing
criminal to their charge, worthy of death or of
bonds, yet while they had them in prison, they kept
them from going on in their work, and that they
reckoned a good point gained. Thus early were the
ambassadors of Christ in bonds. (2.) To put a ter¬
ror upon them, and so to drive them off from their
work ; the last time they had them before them,
they had onlv threatened them; (ch. 4. 21.) but
now, finding that did not do, they imprisoned them,
to make them afraid of them. (3.) To put a dis¬
grace upon them, and therefore they chose to clap
them up in the common prison, that, being thus
vilified, the people might not, as they had done,
magnify them. Satan has carried on his design
against the gospel very much by making the
preachers and professors of it despicable.
II. God sent his angel to release them out of pri¬
son, and to renew their commission to preach the
gospel ; the powers of darkness fight against them,
but the Father of lights fights for them and sends
an angel of light to plead their cause. The Lord
will never desert his witnesses, his advocates, but
will certainly stand by them, and bear them out.
1. The apostles are discharged, legally discharged,
from their imprisonment ; (v. 19.) The angel of the
Lord by night, in spite of all the locks and bars that
were upon them, opened the prison-doors, and, in
spite of all the vigilance and resolution of the keepei s
that stood without before the doors, brought forth
the prisoners, (see v. 23.) gave them authority to go
out without crime, and led them through all opposi¬
tion. This deliverance is not so particularly related
as that of Peter; (ch. 12. 7, itfc.) but the miracle
here was the very same. Note, There is no prison
so dark, so strong, but God can both visit his people
in it, and, if he pleases, fetch them out of it. The
discharge of the apostles out of prison by an angel,
was a resemblance cf Christ’s resurrection, and
his discharge cut of the prison cf the grave, and
would help to confirm the apostles’ preaching of it.
2. They are charged, and legally charged, to go
on with their work, s« as thereby to be discharged
from the prohibition which the High-Priest laid
them under; the angel bid them, Go, stand, and
speak in the temple to the people all the words of this
life, v. 20. When they were miraculously set at
liberty, they must not think it was that they might
save their lives by making their escape out of the
hands of their enemies. No ; it was that they
might go on with their work with so much the more
boldness. Recoveries from sickness, releases out
of trouble, are granted us, and are to be looked upon
by us as granted, not that we may enjoy the comforts
of our life, but that God may be honoured with the
services of our life. Let my soul live, and it shall
praise thee, Ps. 119. 175. Bring my soul out of
prison, (as the apostle here,) that I may praise thy
name, Ps. 142. 7. See Isa. 38. 22.
Now in this charge given them, observe, (1.)
Where they must preach ; Speak in the temple.
One would think, though they might not quit their
work, yet it had been prudence to go on with it in
a more private place, where it would give less of¬
fence to the priests than in the temple, and so would
the less expose them. No ; “ Speak in the temple,
for that is the place of concourse, that is your Fa¬
ther’s house, and is not to be as yet quite left deso¬
late .” It is not for the preachers of Christ’s gospel
to retire into corners, as long as they can have any
opportunity of preaching in the great congregation.
(2.) To whom they must preach; “ Speak to the
people ; not to the princes and rulers, for they will
not hearken ; but to the people, who are willing and
desirous to be taught, and whose souls are as precious
to Christ, and ought to be so to you, as the souls of
the greatest. Speak to the people, to all in general,
for all are concerned.” (3.) How they must preach ;
Go, stand, and speak : which intimates, not only
that they must speak publicly, Stand up, and speak,
that all may hear ; but that they must speak boldlv
and resolutely, Stand, and speak ; that is, “ Speak
it as those that resolve to stand to it, to live and die
by it.” (4.) What they must speak ; all the words
of this life. This life which you have been speaking
of among yourselves ; referring perhaps to the con¬
ferences concerning heaven, which they had among
themselves for their own and one another’s encour¬
agement in prison ; “ Go, and preach the same to
the world, that others may be comforted with the
same comforts with which you yourselves are com
forted of God.” Or, “of this life which the Saddu
cees deny, and therefore persecute you ; preach
that, though you know that is it which they have
indignation at.” Or, “of this life emphatically;
this heavenly, divine life, in comparison with which
the present earthly life does not deserve the name.”
Or, “ these words of life, the very same you have
52
THE ACTS, V.
preached, these words which the Holy Ghost puts
into your mouth.” Note, The words of the gos¬
pel are the words of life ; quickening words ; they
are spirit, and they are life ; words whereby we
may be saved ; that is the same with this here, ch.
11. 14. The gospel is the word of this life ; for
it secures to us the privileges of our way as well as
those of our home, and the promises of the life that
now is as well as of that to come. And yet even
spiritual and eternal life are brought so much to
light in the gospel, that they may be called this life ;
for the word is nigh thee. Note, The gospel .s con¬
cerning matters of life and death, and ministers must
preach it, and people hear it accordingly. They
must speak all the words of this life, and not conceal
any for fear of offending, or in hope of ingratiating
themselves with, their rulers. Christ’s witnesses
are sworn to speak the whole truth.
III. They went on with their work ; (v. 21.)
When they heard that ; when they heard that it was
the will of God that they should continue to preach
m the temple, they returned to Solomon’s porch
there, v. 12.
1. It was a great satisfaction to them to have these
fresh orders. * Perhaps, they began to question whe¬
ther, if they had their liberty, they should preach
as publicly in the temple as they had done, because
they had 'been bid, when they were persecuted in
one city, to fee to another. But now that the angel
ordered them to go preach in the temple, their way
was plain, and they ventured without any difficulty,
entered into the temple, and feared not the face of
man. Note, If we may but be satisfied concerning
our duty, our business is to keep close to that, and
then we may cheerfully trust God with our safety.
2. They set themselves immediately to execute
them, without dispute or delay. They entered into
the temple early in the morning, (as soon as the
gates were opened, and people began to come to¬
gether there,) and taught them the gospel of the
kingdom ; and did not at all fear what man could do
unto them. The case here was extraordinary, the
whole treasure of the gospel is lodged in their hands ;
if they be silent now, the springs are shut up, and
the whole work falls to the ground, and is made to
cease ; which is not the case of ordinary ministers,
who therefore are not by this example bound to
throw themselves into the mouth of danger ; and
vet when God gives opportunity of doing good,
though we be under the restraint and terror of hu¬
man powers, we should venture far, rather than let
go such an opportunity.
IV. The High-Priest and his party went on with
their prosecution, v. 21. They, suppposing they
had the apostles sure enough, called the council to¬
gether, a great and extraordinary council, for they
summoned all the senate of the children of Israel.
See here,
1. How they were prepared, and how big with
expectation, to crush the gospel of Christ and the
preachers of it, for they raised the whole posse.
The last time they had the apostles in custody, they
convened them only before a committee of those
that were of the kindred of the High-Priest, who
were obliged to act cautiously ; but now, that they
might proceed further and with more assurance,
they called together, tromv t«v ytpuo-io.y — all the el¬
dership, that is, (savs Dr. Lightfoot,) all the three
courts or benches of judges in Jerusalem, not only
the great Sanhedrim, consisting of seventy elders,
but the other two judicatories that were erected one
in the outer court gate of the temple, the other in
the inner or beautiful gate, consisting of twenty-
three judges each. So that if there were a full ap¬
pearance, here were one hundred and sixteen judges.
Thus God ordered it, that the confusion of the ene¬
mies might be more public, and the apostles’ testi¬
mony against them, and that these might hear the
gospel, who would not hear it otherwise than fr< m
the bar. Howbeit, the High-Priest meant not so,
neither did his heart think so ; but it was in his heart
to rally all his forces against the apostles, and by a
universal consent to cut them all off at once.
2. How they were disappointed, and had their
faces filled with shame ; He that sits in heaven,
laughs at them, and so may we too, to see how
gravely the court is set ; and we may suppose the
High-Priest makes a solemn speech to them, setting
forth the occasion of their coming together ; that a
very dangerous faction was now lately raised at Je¬
rusalem, by the preaching of the doctrine of Jesus,
which it was needful, for the preservation of their
church, (which never was in such danger as now,)
speedily and effectually to suppress ; that it was
now in the power of their hands to do it, for he had
the ringleaders of the faction now in the common
prison, to be proceeded against, if they would but
agree to it, with the utmost severity. An officer
is, in order hereunto, dispatched immediately to
fetch the prisoners to the bar. But see how they
are baffled ;
(1.) The officers come, and tell them that they are
not to be found in the prison, v. 22, 23. The last
time they were forthcoming, when they were called
for, ch. 4. 7. But now they were gone, and the re¬
port which the officers make, is, “ The prison-doors
truly found we sh ut with all sa fety (nothing had
been done to weaken them ;) ,(the keepers had not
been wanting to their duty ; we found them standing
without before the doors, and knowing nothing to the
contrary7, but that the prisoners were all safe : but
when we went in, we found no man therein, none
of the men we were sent to fetch.” It is probable
that they found the common prisoners there. Which
way the angel fetched them, whether by some back
way, or opening the door, and fastening it close
again, (the keepers all the while asleep,) we are net
told ; however it was, they were gone. The Lord
knows, though we do not, how to deliver the godly
out of temptation, and how to loose those that are in
bonds for his name’s sake, and he will do it, as here,
when he has occasion for them.
Now think how blank the court looked, when the
officers made this return upon their order ; (v. 24.)
JITien the High-Priest., and the captain of the tem¬
ple, and the chief priests, heard those things , they
were all at a plunge, and looked upon one another,
doubting what this thing should be. They were ex¬
tremely perplexed, were at their wit's- end, having
never been so disappointed in all their lives, of a
thing they were so sure of. It occasioned various
speculations ; some suggesting that they were con¬
jured out of the prison, and made their escape by
magic arts ; others, that the keepers had played
tricks with them, not knowing how many friends
these prisoners had, that were so much the darlings
of the people. Some feared that, having made such
a wonderful escape, they would be the more fol¬
lowed ; others, that though perhaps they had fright¬
ened them from Jerusalem, they should hear of
them again in some part or other of the country,
where they would do yet more mischief, and it
would be yet more out of their power to stop the
spreading of the infection : and now they begin to
fear that instead of curing the ill, they have made it
worse. Note, Those often distress and embarrass
themselves, that think to distress and embarrass the
cause o f Christ.
(2.) Their doubt is, in part, determined ; and yet
their vexation is increased by another messenger,
who brings them word that their prisoners are
preaching in the temple ; (v. 25.) “ Peho/d, the men
whom ye put in prison, and have sent for to your bar,
; are now hard by you here, standing in the ti tuple,
53
THE ACTS, V.
under your nose, and in defiance of you, teaching the
people. ” Prisoners, that have broken prison, ab¬
scond, for fear of being retaken : but these prison¬
ers, that here made their escape, dare to shew their
faces even there where their persecutors have the
greatest influence. Now this confounded them more
than any thing. Common malefactors may have
art enough to break prison ; but they are uncom¬
mon ones, that have courage enough to avow it when
they have done.
26. Then went the captain with the offi¬
cers, and brought them without violence :
for they feared the people, lest they should
have been stoned. 27. And when they
had brought them, they set them before the
council : and the High-Priest asked them,
28. Saying, Did not we straitly command
you that ye should not teach in this name ?
And, behold, ye have filled Jerusalem with
your doctrine, and intend to bring this
man’s blood upon us. 29. Then Peter and
the other apostles answered and said, We
ought to obey God rather than men. 30.
The God of our fathers raised up Jesus,
whom ye slew and hanged on a tree. 31.
/Him hath God exalted with his right hand
to be a Prince and a Saviour, for to give
repentance to Israel, and forgiveness of
sins. 32. And we are his witnesses of
these things ; and so is also the Holy
Ghost, whom God hath given to them that
obey him. 33. When they heard that, they
were cut to the heart , and took council to
slay them. 34. Then stood there one up
in the council, a Pharisee, named Gama¬
liel, a doctor of the law, had in reputation
among all the people, and commanded to
put the apostles forth a little space ; 35.
And said unto them, Ye men of Israel, take
heed to yourselves, what ye intend to do as
touching these men. 36. For before these
days stood up Theudas, boasting himself to
be somebody ; to whom a number of men,
about four hundred, joined themselves :
who was slain ; and all, as many as obey¬
ed him, were scattered, and brought to
nought. 37. After this man rose up Judas
of Galilee in the days of the taxing, and
drew away much people after him : he also
perished ; and all, even as many as obeyed
him, were dispersed. 38. And now I say
unto you, Refrain from these men, and let
them alone : for if this counsel or this work
be of men, it will come to nought : 39.
But if it be of God, ye cannot overthrow
it; lest haply ye be found even to fight
against God. 40. And to him they agreed : !
and when they had called the apostles, ;
and beaten them , they commanded that
they should not speak in the name of Jesus, jj
arid let them go. 41. And they departed
horn ihe presence of the council, rejoicing !!
that they were counted worthy to suffer
shame for his name. 42. And daily in the
temple, and in every house, they ceased
not to teach and preach Jesus Christ.
We are not told what it was that the apostles
preached to the people ; no doubt, it was, according
to the direction of the angel, the words of this life ;
but what passed between them and the council, we
have here an account of ; for in their sufferings there
appeared more of a divine power and energy than
even in their preaching. Now here we have,
I. The seizing of the apostles a second time. We
may think, if God designed this, “Why were they
rescued from their first imprisonment ?” But that
was designed to humble the pride, and check the
fury, of their persecutors ; and now he would shew
that they were discharged ; not because they feared
a trial, for they were ready to surrender themselves,
and make their appearance before the greatest of
their enemies.
1. They brought them without violence, with all
the respect and tenderness that could be : did not
pull them out of the pulpit, nor bind them, or drag
them along, but accosted them respectfully. One
would think they had reason to do so, in reverence
to the temple, that holy place, and for fear of the
apostles, lest they should strike them, as they did
Ananias, or call for fire from heaven upon them, as
Elias did ; but all that restrained their violence,
was, their fear of the people , who had such a vene¬
ration for the apostles, that they would stone them
if they offered them any abuse.
2. Yet they brought them to those who, they knew,
were violent against them, and were resolved to take
violent courses with them; ( v . 27.) They brought
them, to set them before the council, as delinquents.
Thus the powers that should have been a terror to
evil works and workers, became so to the good.
II. Their examination ; being brought before this
august assembly, the High-Priest, as the mouth of
the court, told them what it was they had to lay to
their charge, v. 28.
1. That they had disobeyed the commands of au¬
thority, and would not submit to the injunctions and
prohibitions given them ; ( v . 28.) “ Did not we, by
virtue of our authority, straitly charge and command
you, upon pain of our highest displeasure, that you
should not teach in this name? But you have dis¬
obeyed our commands, and go on to preach not only
without our licence, but against our express order.”
Thus they who make void the commandments of
God, are commonly very strict in binding on their
own commandments, and insisting upon their own
power; Did 7iot we command you? Yes, they did ;
but did not Peter at the same time tell them, that
God’s authority was superior to their’s, and his com¬
mands must take place of their’s l And they had
forgotten that.
2. That they spread false doctrine among the peo¬
ple, or at least a singular doctrine, which was not
allowed by the Jewish church, nor agreed with what
was delivered from Moses’s chair ; “ Ye have filled
Jerusalem with your doctrine, and thereby have dis¬
turbed the public peace, and drawn people from the
public establishment. ” Some take this for a haughty
scornful word; “This silly senseless doctrine of
your’s, that is not worth taking notice of, you have
made such a noise with, that even Jerusalem, the
great and holy city, is become full of it, and it is all
the talk of the town.” They are angry that men,
whom they looked upon as despicable, should make
themselves thus considerable.
o. That they had a malicious design against the
government, and aimed to stir up the people against
ir, by representing it as wicked and tvranivcal, and
that had made itself justly odious both to God and
34
THE ACTS, V
man ; “ Ye intend to bring this man’s blood, the guilt [!
of it before God, the shame of it before men, uJioji !
us.” Thus they charge them not only with contu¬
macy and contempt of the court, but with sedition
and faction, and a plot to set not only the people ;
against them, for having persecuted even to death
not only so innocent but so good and great a man as
this Jesus, but the Romans too, for having drawn
them into it. See- here how those that with a great
deal of presumption will do an evil thing, yet cannot
bear to hear of it afterward, or to have it charged
upon them. When they were in the heart of the
persecution, they could cry daringly enough, “ His
blood be upon us, and upon our children ; let us bear
the blame for ever.” But now that they have time
for a cooler thought, they take it as a heinous affront
to have his blood laid at their door. Thus are they
convicted and condemned by their own consciences,
and dread lying under that guilt which they were
not afraid to involve themselves in.
III. Their answer to the charge exhibited against
them ; Peter and the other apostles all spake to the,
same purport ; whether severally examined, or an¬
swering jointly, they spake as one and the same
Spirit gave them utterance, depending upon the
promise their Master had made them, that, when
they were brought before councils, it should be given
them in that same hour what they should speak, and
courage to speak it.
1. They justified themselves in their disobedience
to the commands of the great Sanhedrim, great as
it was; (v. 29.) We ought to obey God rather than
men. They do not plead the power they had to
work miracles, (that spake sufficiently for them, and
therefore they humbly decline mentioning it them¬
selves,) but they appeal to a maxim universally
owned, and which even natural conscience subscribes
to, and which conies home to their case. God had
commanded them to teach in the name of Christ,
and therefore they ought to do it, though the chief
priests forbade them. Those rulers set up in oppo¬
sition to God, and have a great deal to answer for,
who punish men for disobedience to them, in that
which was their duty to God.
2. They justify themselves in doing what they
could to fill Jerusalem with the doctrine of Christ,
though, in preaching him up, they did indeed reflect
upon those that maliciously ran him down ; and if
they thereby bring his blood upon them, they may
thank themselves. It is charged upon them as a
crime, that they preached Christ and his gospel ;
“Now,” say they, “ we will tell you who this Christ
is, and what his gospel is, and then do you judge
whether we ought not to preach it ; nay, and we shall
take this opportunity to preach it to you, whether
you will hear, or whether you will forbear.”
(1.) The chief priests are told to their faces the
indignities they did to this Jesus ; “ Ye slew him and
hanged him on a tree, ye cannot deny it.” The
apostles, instead of making an excuse, or begging
their pardon, for bringing' the guilt of this man’s
blood upon them, repeat the charge, and stand to it ;
“It was you that slew him; it was your act and
deed.” Note, People’s being unwilling to hear of
their faults, is no good reason why they should not
be faithfully told of them. It is a common excuse
made for not reproving sin, that the times will not
bear it. But they whose office it is to reprove, must
not be awed bv that ; the times must bear it, and
shall bear it ; Cry aloud , and spare not ; cry aloud
and tear not.
(2.) They are told also what honours God put
upon this Jesus, and then let them jlidge who was
in the right, the persecutors of his doctrine, or the
preachers of it. He calls God the God of our fa¬
thers, not only ours, but yours, to shew that in
preaching Christ they did not preach a new god, nor
fj entice people to come and worship ether gods; nor
I did they set up an institution contrary o that of
Moses and the prophets, but they adhered to the
i God of the Jewish fathers ; and that name of Christ
! which they preached, answered the promises made
to the fathers, and the covenant God entered into
with them, and the types and figures of the law he
gave them. The God of Abraham, Isaac, and Ja
cob, is the God and Father of our Lord Jesus Christ ;
see what honour he did him.
[1.] H e raised him up ; that is, he qualified him
for, and called him to, his great undertaking. It
seems to refer to the promise God made by Moses,
A Prophet shall the Lord your. God raise up unto
you. God raised him up out of obscurity, and made
him great. Or, it may be meant of his raising him
up from the grave ; “ You put him to death, but God
has restored him to life, so that God and you are
manifestly contesting about this Jesus ; and which
must we side with ?”
[2.] He exalted him with his right hand, l/^axre —
hath lifted him up. “ You loaded him with disgrace,
but God has crowned him with honour ; and ought
we not to honour him whom God honours ?” God
has exalted him, t« ttwJ — with his right hand,
that is, by his power put forth ; Christ is said to live
by the power of Goa. Or, to his right hand, to sit
there, to rest there, to rule there ; “ He has invested
him with the highest dignity, and intrusted him with
the highest authority, and therefore we must teach
in his name, for God has given him a name above
every name.”
J3.] “ He has appointed him to be a Prince ana
'aviour, and therefore we ought to preach in his
name, and to publish the laws of his government as
he is a Prince, and the offers of his grace as he is a
Saviour.” Observe, there is no having Christ to
be our Saviour, unless we be willing to take him for
our Prince. We cannot expect to be redeemed and
healed by him, unless we give up ourselves to be
ruled by him. The judges of old were saviours.
Christ’s ruling is in order to his saving, and faith
takes an entire Christ, that came, not to save us in
our sins, but to save us from our sins.
V [4.] He is appointed, as a Prince and a Saviour,
to give repentance to Israel and remission of sins.
Therefore they must preach in his name to the peo¬
ple of Israel, for his favours were designed, prima¬
rily and principally for them ; and none that truly
loved their country, could be against that. Why
should the rulers and elders of Israel oppose one who
came with no less a blessing to Israel than repen¬
tance and pardon ? Had he been exalted to give
deliverance to Israel from the Roman yoke, an*:! do¬
minion over the neighbouring nations, the chief
priests would have welcomed him with all their
hearts. But repentance and remission of sins are
blessings they neither value nor see their need of,
and therefore they can bv no means admit his doc¬
trine. Observe here, First, Repentance and remis¬
sion go together ; wherever repentance is wrought,
remission is without fail granted, and the favour
given to all those to whom is given the qualification
for it. On the other hand, no remission without re¬
pentance ; none are freed from the guilt and punish¬
ment of sin but those that are freed from the power
and dominion of sin ; that are turned from it, and
turned against it. Secondly, It is Jesus Christ that
gives, and is authorized to give, both repentance and
remission. Whatsoever is required in the gospel-
covenant, is promised. Arc we appointed to repent ’
Christ is appointed to give repentance, by his Spirit
working with the word, to awaken the conscience,
to work contrition for sin, and an effectual change in
the heart and life. The new heart is his work, and
the broken spirit a sacrifice of his providing ; and
when he has given repentance, if he should not give
55
THE ACTS, V.
remission, he would forsake the work of his own !
hands. See how necessary it is that we repent, and |
that we apply ourselves- to Christ by faith for his
grace to work repentance in us.
. [5.] All this is well attested, First, By the apos-
tles themselves ; they are ready to testify upon oath,
if required, that they saw him alive after his resur¬
rection, and saw him ascend into heaven ; and also
that they experienced the power of his grace upon
their hearts, raising them up to that which was far
above their natural capacities. “ He are his wit¬
nesses, appointed by him to publish this to the world,
and if we should be silent, as you would have us, we
should betray a trust, and be false to it.” When a
cause is trying, witnesses, of all men, ought not to
be silenced, for the issue of the cause depends on
their testimony. Secondly, By the Sfiirit of God ;
“ We are witnesses, competent ones, and whose
testimony is sufficient before any human judicature. ”
But that is not all, The Holy Ghost is witness, a wit¬
ness from heaven ; for God hath given his gifts and
graces to them that obey Christ. Therefore we must
preach in his name, because for this end the Holy
Ghost is given us, whose operations we cannot stifle.
Note, The giving of the Holy Ghost to obedient
believers, not only to bring them to the obedience of
faith, but to make them eminently useful therein, is
a very strong proof of the truth of Christianity. God
gave the Holy Ghost by his Son and in his name,
(John 14. 26.) and in answer to his prayer; (John 14.
16.) nay, it was Christ that sent him from the Fa¬
ther; (John 15. 26. — 16. 17.) and this proves the
glory to which the Father has exalted him. The
great work of the Spirit being not only to justify
Christ, (1 Tim. 3. 16.) but to glorify him, and all
his gifts having a direct tendency to exalt his name,
proves that his doctrine is divine, else it would not
bt carried on thus by a divine power. And, Lastly,
The giving of the Holy Ghost to them that obey
Christ, both tor their assistance in their obedience,
and as a present recompense for their obedience, is
a plain evidence that it is the will of God that Christ
should be obeyed; “and then judge whether we
ought to obey you in opposition to him.”
IV. The impression which the apostles’ defence
of themselves made upon the court ; it was contrary
to what one would have expected from men that
pretended to reason, learning, and sanctity ; surely
such fair reasoning could not but clear the prisoners,
and convert the judges ; no, instead of yielding to it,
they raged against it, and were filled,
1. With indignation at what the apostles said;
they were cut to the heart, angry to see their own
sin set in order before them ; stark mad to find that
the gospel of Christ had so much to say for itself,
and, consequently, was likely to get ground. When
a sermon was preached to the people to this purport,
they were pricked to the heart, in remorse and godly
sorrow, ch. 2. 37. These here were cut to the heart
with rage and indignation. Thus the same gospel
is to some a savour of life unto life, to others of death
unto death. The enemies of the gospel not only de¬
prive themselves of its comforts, but fill themselves
with terrors, and are their own tormentors.
2. With malice against the apostles themselves;
since they see they cannot stop their mouths any
other way than by stopping their breath, they take
counsel to slay them, hoping that so they should
cause the work to cease. While the apostles went
on in the service of Christ, with a holy security and
serenity of mind, perfectly composed, and in a sweet
enjoyment of themselves, their persecutors went on
in their opposition to Christ, with a continualper-
plexity and perturbation of mind, and vexation to
themselves.
V. The grave advice which Gamaliel, a leading
man in the council, gave upon this occasion, the
scope of which was to moderate the fury of these
bigots, and check the violence of the prosecution.
This Gamaliel is here said to be a Pharisee by his
profession and sect, and by office a doctor of the law,
one that studied the scriptures of the Old 1 estament,
read lectures upon the sacred authors, and trained
up pupils in the knowledge of them ; Paul was brought
up at his feet; ( ch . 22. 3.) and tradition says, that
so were Stephen and Barnabas. Some say that he
was the son of that Simeon that took up Christ in his
arms, when he was presented in the temple ; and
grandson of the famous Hillel. He is here said to
be in reputation among all the people for his wisdom
and conduct ; it appearing by this passage that he
was a moderate man, and not apt to go in with fu¬
rious measures. Men of temper and charity are
justly had in reputatiqn, for checking the incendia¬
ries that otherwise would set the earth on fire. Now
observe here,
1. The necessary caution he gives to the council,
with reference to the case before them ; he com¬
manded to put the apostles forth a little while, that
he might speak the more freely, and be the more
freely answered ; (it was fit that the prisoners should
withdraw when their cause was to be debated ;) and
then put the house in mind of the importance of this
matter, which in their heat they were not capable
of considering as they ought ; “ Ye men of Israel,
saith he, take heed to yourselves, consider what you
do, or intend to do, as touching these men, v. 35. It
is not a common case, and therefore should not be
hastily determined.” He calls them men of Israel,
to enforce this caution ; “You are men, that should
be governed by reason, be not then as the horse and
the mule that have no understanding ; you are men
of Israel, that should be governed by revelation, be
not then as strangers and heathens, that have no re¬
gard to God and his word. Take heed to yourselves,
now that you are angry at these men, lest you mid¬
dle to your own hurt.” Note, The persecutors of
God’s people had best look to themselves, lest they
fall into the pit which they dig. We have need to
be cautious whom we give trouble to, lest we be
found making the hearts of the righteous sad.
2. The cases he cites, to pave the way to his opi¬
nion ; two instances he gives of factious seditious
men, (such as they would have the apostles thought
to be,) whose attempts came to nothing of them¬
selves; whence he infers, that if these men were in¬
deed such as they represented them, their cause
would sink with its own weight, and Providence
would infatuate and defeat them, and then they
needed not persecute them.
(1.) There was one Theudas, that made a mighty
noise for a while, as one sent of God, boasting him
self to be somebody, some great one, (so the word is,)
either a teacher or a prince, with a divine commis¬
sion to effect some great revolution either in the
church or in the state ; and he observes here, ( v .
36.) concerning him, [1.] How far he prevailed;
“ H number of men, about four hundred in all, joined
themselves to him, that knew not what to do with
themselves, or hoped to mend themselves ; and they
seemed then a formidable body.” [2.] How soon
his pretensions were all dashed ; “ When he was
slain,” (probably in war,) “there needed no more
ado, all, as many as obeyed him, were scattered, and
I melted away like snow before the sun. Now com¬
pare that case with this; you have slain Jesus, the
ringleader of this faction, you have taken him off.
i Now if he was, as veu say he was, an impostor and
pretender, his death, like that of TheujJas, will be
the death of his cause, and the final dispersion of Ins
followers.” From what has been, we may infer
what will be in a like case ; the smiting of the shep¬
herd will be the scattering of the sheep ; and if the
God of peace had not brought again from the dead.
56
THE ACTS, V.
*hat great Shepherd, the dispersion of the sheep, at
his death, had been total and final.
(2. ) The case was the same with Judas of Galilee,
v. 37. Observe, [1.] The attempt he made. It is
said to be after this ; which some read, beside this,
or, Let me mention, after thus ; supposing that Ju¬
das’s insurrection was long before that of Theudas ;
for it was in the time of the taxation, that at our Sa¬
viour’s birth, (Luke 2. 1.) and that of Theudas,
whom Josephus speaks of, that mutinied, in the time
of Cus/iius Fadus ; but that was in the days of Clau¬
dius Caesar, some years after Gamaliel spake this,
and therefore could not be the same. It is not easy
to determine particularly when these events hap¬
pened, nor whether this taxing was the same with
that at our Saviour’s birth, or one of a later date.
Some think this Judas of Galilee was the same with
Judas Gaulonites, whom Josephus speaks of, others
not. It is probable that they were cases which lately
happened, and were fresh in memory ; this Judas
drew away much people after him, who gave credit
to his pretensions. But, [2.] Here is the defeat of
his attempt, and that without any interposal of the
great Sanhedrim, or any decree of theirs against
him ; (it did not need it ;) he also fierished, and all
even as many as obeyed him, or were persuaded by
him, were dispersed. Many have foolishly thrown
away their lives, and brought others into the same
snares, by a jealousy for their liberties, in the days
of the taxing, who had better have been content,
when Providence had so determined, to serve the
king of Babylon.
3. His opinion upon the whole matter.
(1.) That they should not persecute the apostles ;
( v . 38.) Now I say unto you, rti vDv — for the pre¬
sent, as the matter now stands, my advice is, “ Re¬
frain from these men ; neither punish them for
what they have done, nor restrain them for the fu¬
ture. Connive at them, let them take their course ;
let not our hand be upon them.” It is uncertain
whether he spake this out of policy, for fear of of¬
fending either the people or the Romans, and making
further mischief. The apostles did not attempt any
thing by outward force, the weapons of their war¬
fare were not carnal ; and therefore whv should any
outward force be used against them ? Or, whether
he was under some present convictions, at least of
the probability of the truth of the Christian doctrine,
and thought it deserved better treatment, at least a
fair trial ; or, whether it was only the language of
a mild quiet spirit, that was against persecution for
conscience-sake ; or, whether God put this word
into his mouth beyond his own intention, for the de¬
liverance of the apostles at this time ; we are sure
there was an over-ruling Providence in it, that the
servants of Christ might not only come off, but come
off honourably.
(2. ) That they should refer this matter to Provi¬
dence ; “ Wait the issue, and see what it will come
to. Tf it be of men, it will come to nought of itself,
if of God, it will stand, in spite of all your powers
and policies.” That which is apparently wicked
and immoral must be suppressed, else the magis¬
trate bears the sword in vain ; but that which has a
shew of good, and it is doubtful whether it be of
God or men, it is best to let it alone, and let it take
its fate, not to use any external force for the sup¬
pressing of it. Christ rules by the power of truth,
not of the sword.
What Christ asked concerning John’s baptism,
lias it from heaven, or of men ? was a question
proper to be asked concerning the apostles’ doctrine
and baptism, which followed Christ, as John Bap¬
tist’s went before him ; now they, having owned
concerning the former, that they could not tell whe¬
ther it was from heaven or of men, ought not to be j
too confident concerning the latter ; but take it I
which way you will, it is a reason why they should
not be persecuted.
[1.] “If this counsel, and this work, this forming
of a society, and incorporating it in the name of Je
sus, be of men, it will come to nothing. If it be the
counsel and work of foolish men, that know not
what they do, let them alone a while, and they will
run themselves out of breath, and their folly will be
manifest before all men, and they will make them¬
selves ridiculous. If it be the counsel and work of
politic and designing men, who, under colour of re¬
ligion, are setting up a secular interest, let them
alone a while, and tney will throw off the mask,
and their knavery will be manifest to all men, and
they will make themselves odious ; Providence will
never countenance it ; it will come to nothing in a
little time ; and, if so, your persecuting and opposing
it is very needless ; there is no occasion for giving
yourselves so much trouble, and bringing such an
odium upon yourselves, to kill that, which, if you
give it a little time, will die of itself. The unneces¬
sary use of power is an abuse of it. But,”
[2.] “If it should prove, (and as wise men as you
have been mistaken,) that this counsel and this work
is of God, that these preachers have their commis¬
sions and instructions from him, that they are as
truly his messengers to the world as the Old Testa¬
ment prophets were ; then what do you think oi
persecuting them, of this attempt of your’s ( v . 33.)
to slay them? You must conclude it to be,” First,
“A fruitless attempt against them ; if it be of God,
you cannot overthow it ; for there is no wisdom nor
counsel against the Lord ; he that sits in heaven,
laughs at you.” It may be the comfort of all who
are sincerely on God’s side, who have a single eye
to his will as their rule, and his' glory as their end,
that, whatsoever is of God, cannot be overthrown
totally and finally, though it may be very vigorously
opposed ; it may be run upon, but cannot be run
down. Secondly, “A dangerous attempt to vour-
selves. Pray let it alone, lest haply ye be found
even to fight against God ; and I need not tell you
who will come off by the worse in that contest.”
Woe unto him that strives with /us Maker, for he
will not only be overcome as an impotent enemy,
but severely reckoned with as a rebel and traitor
against his rightful Prince. They that hate and
abuse God’s faithful people, that restrain and silence
his faithful ministers, fight against God ; for he
takes what is done against them as done against
himself ; whoso touches them, touches the apple of
his eye.
Well, this was the advice of Gamaliel ; we wish
it were duly considered by those that persecute for
conscience-sake, for it was a good thought, and na¬
tural enough, though we are uncertain what the
man was. The tradition of the Jewish writers is,
that, for all this, he lived and died an inveterate
enemy to Christ and his gospel ; and though (now
at least) he was not for persecuting the followers of
Christ, yet he was the man who composed that
prayer which the Jews use to this day, for the ex¬
tirpating of Christians and Christianity. On the
contrary, the traditions of the Papists is, that he
turned Christian, and became an eminent patron of
Christianity, and a follower of Paul, who had sat
at his feet. If that had been so, it is very probable
that we should have heard of him somewhere in the
Acts or Fp is ties.
VI. The determination of the council upon the
whole matter, v. 40.
1. Thus far thev agreed with Gamaliel, that they
let fall the design of putting the apostles to death.
Thev saw a great deal of reason in what Gamaliel
said, and, for the present, it gave some check to
their furv, and a remainder of their wrath was re
strained by it.
57
THE AC
2. Yet they could not forbear giving some vent
to their rage, (so outrageous was it,) contrary to the
convictions of their judgments and consciences ; for,
though they were advised to let them alone , yet,
(1.) They beat them, scourged them as malefactors,
stripped them, and whipped them, as they used to
do in the synagogues, and notice is taken (v. 41.) of
the ignomy of it ; thus they thought to make them
ashamed of preaching, and the people ashamed of
hearing them ; as Pilate scourged our Saviour, to
■expose him, when yet he declared he found no fault
in him. (2. ) They commanded them that they mould
not speak any more in the name of Jesus ; that, if
they could find no other fault with their preaching
they might have this ground to reproach it, that it
was against law, and not only without the permission,
but against the express order of their superiors.
VII. The wonderful courage and constancy of the
apostles in the midst of all these injuries and indig¬
nities done them ; when they were dismissed, they
departed from the council, and we do not find one
word they said by way of reflection upon the court,
and the unjust treatment given them ; when they
were reviled, they reviled not again ; and when
they suffered, they threatened not, but committed
their cause to him, to whom Gamaliel had referred
it, even to a God who judgeth righteously . All
their business was to preserve the possession of their
own sails, and to make full proof of their ministry,
notwithstanding the opposition given them ; and both
these they did to admiration.
1. They bore their sufferings with an invincible
cheerfulness; (z>. 41.) When they went out, per¬
haps, with the marks of the lashes, given them on
their arms and hands, appearing, hissed at by the
servants and rabble, it may be, or public notice given
of the infamous punishment they had undergone,
instead of being ashamed of Christ, and their rela¬
tion to him, they rejoiced that they were counted
worthy to suffer shame for his name. They were
men, and men in reputation, that had never done
any thing to make themselves vile, and therefore
could not but have a sense of the shame they suffered,
which, it should seem, was more grievous to them
than the smart, as it is to ingenuous minds; but
they considered that it was for the name of Christ
that they were thus abused, because they belonged
to him, and served his interest, and their sufferings
should be made to contribute to the further advance¬
ment of his name ; and therefore, (1.) They reckon¬
ed it an honour, looked upon it that they were counted
worthy to suffer shame, x.xTs^Mna-sLv iTi/xa.<rtiy\\icu —
that they were honoured, to be dishonoured for
Christ. Reproach for Christ is true preferment, as
it makes us conformable to his pattern and service¬
able to his interest. (2.) They rejoiced in it, remem¬
bering what their Master had said to them at their
first setting out ; (Matt. 5. 11, 12.) When men shall
revile you, and persecute you, rejoice and be exceed¬
ing glad. -They rejoiced, not only though they suf¬
fered shame, (their troubles did not diminish their
jov,) but that they suffered shame; their troubles
increased their joy, and added to it. If we suffer ill
for doing well, provided we suffer it well, and as we
should, we ought to rejoice in that grace which en¬
abled us so to do.
2. They went on in their work with indefatigable
diligence ; (v. 42.) They were punished for preach¬
ing, and were commanded not to preach, and yet
they ceased not to teach and preach ; they omitted
no opportunity, nor abated any thing of their zeal or
forwardness. Observe, (1.) When they preached —
daily ; not only on sabbath-davs, or on Lord’s days,
but every day, as duly as the day came, without in¬
termitting any day, as their M ister did, (Luke 19.
47. Matt. 26. 55. ) not fearing that they should either
till themselves, or cloy their hearers’. (2.) Where
Vol. vi. — H
;ts, vi.
they preached — both publicly in the temple, and
privately in every house ; in promiscuous assem¬
blies, to which all resorted ; and in the select assem¬
blies of Christians for special ordinances. They did
not think that either one would excuse them from
the other, for the word must be preached in season
and out of season. Though in the temple they were
more exposed, and under the eye of their enemies,
yet they did not confine themselves to their little
oratories in their own houses, but ventured into the
post of danger ; and though they had the liberty of
the temple, a consecrated place, yet they made no
difficulty of preaching in houses, in every house,
even the poorest cottage. They visited the families
of those that were under their charge, and gave
particular instructions to them, according as their
case required ; even to the children and servants.
(3.) What was the subject matter of their preach¬
ing ; They preached Jesus Christ; they preached
concerning him ; that was not all, they preached
him up, they proposed him to those who heard
them, to be their Prince and Saviour. They did
not preach themselves, but Christ, as faithful friends
to the Bridegroom, making it their business to ad¬
vance his interest. This was the preaching that
gave most offence to the priests ; they were willing
that they should preach any thing but Christ ; but
they would not alter their subject to please them.
It ought to be the constant business of gospel-minis¬
ters to preach Christ; Christ, and him crucified ;
Christ, and him glorified ; nothing beside this, biri
what is reducible to it.
CHAP. VI.
In this chapter, we have, I. The discontent that was among
the disciples about the distribution of the public charity,
v. 1. II. The election and ordination of seven men, who
should take care of that matter, and ease the apostles of
the burthen, v. 2. .6. III. The increase of the church,
by the addition of many to it, v. 7. IV. A particular ac¬
count of Stephen, one of the seven. 1. His great activity
for Christ, v. 8. 2. The opposition he met with from the
enemies of Christianity, and his disputes with them, v. 9,
10. 3. The convening of him before the great Sanhedrim,
and the crimes laid to his charge, v. li . . 14. 4. God’s
owning him upon his trial, v. 15.
1. A ND in those days, when the num-
her of the disciples was multiplied,
there arose a murmuring of the Grecians
against the Hebrews, because their widows
were neglected in the daily ministration.
2. Then the twelve called the multitude
of the disciples unto them , and said, It is
not reason that we should leave the word
of God, and serve tables. 3. Wherelore,
brethren, look ye out among you seven
men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint
over this business. 4. But we will give
ourselves continually to prayer, and to the
ministry of the word. 5. And the saying
pleased the whole multitude : and they
chose Stephen, a man full of faith and of
the Holy Ghost, and Philip, and Prochorus,
and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch : 6.
Whom they set before the apostles: and
when they had prayed, they laid tlirir bands
on them. 7. And the word of God in¬
creased ; and the number of the disciples
58
THE ACTS, VI.
multiplied in Jerusalem greatly ; and a
great company of the priests were obedient
to the faith.
Having seen the church’s struggles with its ene¬
mies, and triumphed with her in her victories, we
now come to take a view of the administration of its
affairs at home ; and here we have,
I. An unhappy disagreement among some of the
church members, which might have been of ill con¬
sequence, but was prudently accommodated and
taken up in time ; (v. 1.) When the number of the
disci/iles (for so Christians were at first calfed, learn¬
ers of Christ t was multiplied to many thousands in
Jerusalem, then arose a murmuring.
1. It does our hearts good to find that the number
of the disciples is multiplied, as, no doubt, it vexed
the priests and Saclducees to the heart to see it. The
opposition that the preaching of the gospel met with,
instead of checking its progress, contributed to the
success of it ; and this infant Christian church, like
the infant Jewish church in Egypt, the more it was
afflicted, the more it multiplied. The preachers
were beaten, threatened, and abused, and yet the
people received their doctrine, invited, no doubt,
thereto, by their wonderful patience and cheerful¬
ness under their trials, which convinced men that
they were borne up and carried on by a better spirit
than their own.
2. Yet it casts a damp upon us to find that the
multiplying of the disciples proves an occasion of
discord. Hitherto they were all with one accord ;
this had been often taken notice of to their honour ;
but now that they were multiplied, they began to
murmur ; as in the old world, when men began to
multiply, they corrupted themselves. Thou hast
multiplied the nation, and not increased their joy,
Isa. 9. 3. When Abraham and Lot increased their
families, there was a strife between their herdmen ;
so it was here ; there arose a murmuring, not an
open falling out, but a secret heart-burning.
(1.) The complainants were the Grecians, or Hel¬
lenists, against the Hebrews. The Jews that were
scattered in Greece, and other parts, who ordinarily
spake the Greek tongue, and read the Old Testa¬
ment in the Greek version, and not the original He¬
brew, many of which, being at Jerusalem at the
feast, embraced the faith of Christ, and were added
to the church, and so continued there ; these com¬
plained against the Hebrews, the native Jews, that
used the original Hebrew of the Old Testament.
Some of each of these became Christians, and, it
seems, their joint-embracing of the faith of Christ
did not prevail, as it ought to have done, to extin¬
guish the little jealousies they had had one of ano¬
ther before their conversion, but they retained some¬
what of that old leaven ; not understanding, or not
remembering, that in Christ Jesus there is neither
Greek nor Jew, no distinction of Hebrew and Hel¬
lenist, but all are alike welcome to Christ, and should
be, for his sake, dear to one another.
(2.) The complaint of these Grecians, was, that
their widows were neglected in the daily administra¬
tion, that is, in the distribution of the public charity,
and the Hebrew widows had more care taken of
them. Observe, The first contention in the Chris¬
tian church was about a money-matter ; but it is pity
that the little things of this world should be make-
baits among those that profess to be taken up with
the great things of another world. A great deal of
money was gathered for the relief of the poor, but,
as often happens in such cases, it was impossible to
please every body in the laying of it out. The apos¬
tles, at whose feet it was laid, did their best to dis¬
pose of it so as to answer the intentions of the donors,
and, no doubt, designed to do it with the utmost im¬
partiality, and were far from respecting the He¬
brews more than the Grecians ; and yet here they
are complained to, and implicitly complained of,
that the Grecian widows were neglected; though
they were as real objects of charity, yet they had
not so much allowed them, or not to so many, or not
so duly paid them, as the Hebrews. How, [1.]
Perhaps this complaint was groundless and unjust,
and there was no cause for it ; but those who, upon
any account, lie under disadvantages, (as the Gre¬
cian Jews did, in comparison with them that were
Hebrews of the Hebrews, ) are apt to be jealous that
they are slighted, when really they are not so; and
it is the common fault of poor people, that, instead
of being thankful for what is given them, they are
querulous and clamorous, and apt to find fault that
more is not given them, or that more is given to
others than to them ; and there are envy and covet¬
ousness, those roots of bitterness, to be found among
the poor as well as among the rich, notwithstanding
the humbling providences they are under, and should
accommodate themselves to" But, [2.] We will
suppose there might be some occasion for their com¬
plaint. First, Some suggest, that though their other
poor were well provided for, yet their widows were
neglected, because the managers governed them¬
selves by an ancient rule which the Hebrews ob¬
served, that a widow was to be maintained by her
husband's children. See 1 Tim. 5. 4. But, Se¬
condly, I take it, that the widows are here put for
all the poor, because many of them that were in the
church-book, and received alms, were widows, who
were well provided for by the industry of their hus¬
bands while they lived, but were reduced to straits
when they were gone. As those that have the ad¬
ministration of public justice.ought in a particular
manner to protect widows from injury, (Isa. 1. 17.
Luke 18. 3.) so those that have the administration
of public charity ought in a particular manner tc
provide for widows what is necessary. See 1 Tim.
5. 3. And observe, the widows here, and the other
poor, had a daily ministration ; perhaps they wanted
forecast, and could not save for hereafter, and there¬
fore the managers of the fund, in kindness to them,
gave them day by day their daily bread ; they lived
from hand to mouth. Now, it seems, the Grecian
ividows were, comparatively, neglected ; perhaps
those that disposed of the money considered that
there was more brought into the fund by the rich
Hebrews than was by the rich Grecians, who had
not estates to sell, as the Hebrews had, and there¬
fore the poor Grecians should have less out of the
fund ; this, though there was some tolerable reason
for it, they thought hard and unfair. Note, In the
best ordered church in the world there will be some¬
thing amiss, some mal-administration or other, some
grievances, or at least some complaints ; they are
the best, that have the least and fewest.
II. The happy accommodating of this matter, and
the expedient pitched upon for the taking away of
the cause of this murmuring. The apostles had
hitherto the directing of the matter, applications
were made to them, and appeals in case of griev¬
ances ; they were obliged to employ persons under
them, who did not take all the care they might have
taken, nor were so well fortified as they should have
been against temptations to partiality ; and therefore
some persons must be chosen to manage this mat¬
ter, wno have more leisure to attend it than the
apostles had, and were better qualified for the trust
than those whom the apostles employed were. Now
observe,
1. How the method was proposed by the apos¬
tles ; They called the multitude of the disciples unto
them, the heads of the congregations of Christians in
Jerusalem, the principal leading men. The twelve
themselves would not determine any thing without
them, for in multitude of counsellors there is safety ;
59
THE ACTS, VI.
and in an affair of this nature they might be best
able to advise, who were more conversant in the
affairs of this life than the apostles were.
(1.) The apostles urge, that they could by no
means admit so great a diversion, as this would be,
from their great work ; ( v . 2.) It is not reasonable
that we should leave the word of God, and serve
tables. Receiving and paying money was serving
tables, too like the tables of the money-changers in
the temple ; this was foreign to the business which
the apostles were called to, they were to preach the
word of God ; and though they had not such oc¬
casion to study for what they preached as we have,
(it being given in that same hour what they should
speak,) yet they thought that was work enough for
a whole man, and to employ all their thoughts, and
cares, and time, though one man of them was more
than ten of us, than ten thousand. If they serve
tables, they must, in some measure, leave the word
of God ; they could not attend their preaching work
so closely as they ought. Pectora nostra cluas non
admittentia curas — These minds of ours admit not
of two distinct anxious employments. Though this
serving tables was for pious uses, and serving the
charity of rich Christians, and the necessity of poor
Christians, and in both serving Christ, yet the apos¬
tles would not take so much time from their preach¬
ing as this would require. They will no more be
drawn from their preaching by the money laid at
their feet, than they will be driven from it by the
stripes laid on their backs. While the number of
the disciples was few, the apostles might manage
this matter without making it any considerable
avocation from their main business ; but now that
their number was increased, they could not do it.
It is not reason, sk ag*rcv «r/ — it is not fit or com¬
mendable, that we should neglect the business of
feeding souls with the bread of life, to attend the
business of relieving the bodies of the poor. Note,
Preaching the gospel is the best work, and the most
proper and needful that a minister can be employed
in, and that which he must give himself wholly to,
(1 Tim. 4. 15.) which that he may do, he must not
entangle himself in the affairs of this life, (2 Tim. 2.
4.) no, not in the outward business of the house of
God, Neh. 11. 16.
(2.) They therefore desire that seven men might
be chosen, well qualified for the purpose, whose
business it should be to serve tables, Sinxovih t
— to be deacons to the tables, v. 2. The busi¬
ness must be minded, must be better minded than
it had been, and than the apostles could mind it ; and
therefore proper persons must be chosen, who,
though they might be occasionally employed in the
word, and prayer, were not so devoted entirely to
it as the apostles were ; and these must take care of
the church’s stock, must review, and pay, and keep
accounts; must buy those things which they had
need of against the feast, (John 13. 29.) and attend
to all those things which are necessary, in ordine ad
spiritualia — in order to spiritual exercises, that every
thing might be done decently and in order, and no
person or thing neglected. Now,
[1.] The persons must be duly qualified. The
people are to choose, and the apostles to ordain ; but
the people have no authority to choose, nor the
apostles to ordain men utterly unfit for the office ;
Look out seven men ; so many they thought might
suffice for the present, more might be added after¬
ward if there were occasion ; these must be, First,
Of honest report, men free from scandal, that were
looked upon by their neighbours as men of integrity
and faithful men, well attested, as men that might
be trusted ; not under a blemish for any vice, but,
on the contrary, well spoken of for every thing that
is virtuous and praiseworthy ; /un^vpa/uivHt — men that
can produce good testimonials concerning their con¬
versation. Note, Those that are employed in any
office in the church, ought to be men of honest re¬
port ; of a blameless, nay, of a beautiful character,
which is requisite not only to the credit of their
office, but to the due discharge of it. Secondly,
They must be full of the Holy Ghost, must be filled
with those gifts and graces of the Holy Ghost, which
were necessary to the right management of this
trust ; they must not only be honest men, but they
must be men of parts and men of courage ; such as
were to be made judges in Israel, (Exod. 18. 21.)
able men, fearing God; men of truth, and hating
covetousness ; and hereby appearing to be full of the
Holy Ghost. Thirdly, They must be pull of wis¬
dom. It was not enough that they were honest,
good men, but they must be discreet, judicious men,
that could not be imposed upon, and would order
things for the best, and' with consideration : full of
the Holy Ghost, and wisdom, that is, of the Holy
Ghost as a Spirit of wisdom. We find the word of
wisdom given by the Spirit, as distinct from the word
of knowledge by the same Spirit, 1 Cor. 12. 8. They
must be full of wisdom, who are entrusted with
public money, that it may be disposed of, not only
with fidelity, but with frugality.
[2.] The people must nominate the persons;
“ Look ye out among you seven men, consider
among yourselves who are the fittest for such a trust,
and whom you can with the most satisfaction con¬
fide in.” They might be presumed to know better,
or at least were fitter to inquire, what character
men had, than the apostles ; and therefore they are
entrusted with the choice.
[3.] The apostles will ordain them to the service,
will give them their charge, that they may know
what they have to do, and make conscience of doing
it ; and give them their authority, that the persons
concerned may know whom they are to apply to,
and submit to, 'in affairs of that nature ; men, whom
we may appoint. In many editions of our English
Bibles, there has been an error of the press here,
for they have read it, whom ye may appoint ; as if
the power were in the people ; whereas it was cer¬
tainly in the apostles ; whom we may appoint over
this business; to take care of it, and to see that there
be neither waste nor want.
(3.) The apostles engage to addict themselves
wholly to their work as ministers, and the more
closely, if they can but get fairly quit of this trouble¬
some office ; \v. 4.) We will gwe ourselves con¬
tinually to prayer, and to the ministry of the word.
See here, [1.] What are the two great gospel-or¬
dinances— Me word, and prayer; by these two com¬
munion between God and his people is kept up and
maintained ; by the word he speaks to them, and by
prayer they speak to him ; and these have a mutual
reference to each other. By these two the king¬
dom of Christ must be advanced, and additions made
to it ; we must prophesy upon the dry bones, and
then pray for a spirit of life from God to enter into
them. B v the word and 'prayer other ordinances
are sanctified to us, and sacraments have their effi¬
cacy. [2.] What is the great business of gospel-
ministers ; to give themselves continually to prayer,
and to the ministry of the word ; they must still be
either fitting and furnishing themselves for those
services, or employing themselves in them ; either
publicly or privately ; in the stated times, or out of
them. They must be God’s mouth to the people in
the ministry of the word, and the people’s mouth to
God in prayer. In order to the conviction and con
version of sinners, and the edification and consolation
of saints, we must not only offer up our prayers for
them, but we must minister the word to them, se
conding our prayers with our endeavours, in the use
of appointed means ; nor must we only minister the
| word to them, but we must pray for them, that it
GO
THE ACTS, VI.
may be effectual ; for God’s grace can do all without 1
our preaching, but our preaching can do nothing j
without God’s grace. The apostles were endued
with extraordinary gifts of the Holy Ghost, tongues
and miracles ; and yet that which they gave them¬
selves continually to, was, preaching and praying,
by which they might edify the church : and those
ministers, without doubt, are the successors of the
apostles, (not in the plenitude of the apostolical
power, those are daring usurpers who pretend to
that, but in the best and most excellent of the
apostolical works,) whogroe themselves continually
to prayer, and to the ministry oj the word; and such
Christ will always be with, even to the end of the
world.
2. How this proposal was agreed to, and presently
put in execution, by the disciples ; it was not im¬
posed upon them by an absolute power, though they
might have been bold in Christ to do that, (Philem.
8. ) but proposed, as that which was highly conve¬
nient, and then the saying pleased the whole multi¬
tude, v. 5. It pleased them to see the apostles so
willing to discharge themselves from intermeddling
in secular affairs, and so to transmit them to others;
it pleased them to hear that they would give them¬
selves to the word and prayer; and therefore they
neither disputed the matter, nor deferred the exe¬
cution of it.
(1.) They pitched upon the persons; it is not
probable that they all cast their eye upon the same
men ; every one had his friend, whom he thought
well of ; but the majority of votes fell upon the per¬
sons here named ; and the rest both of the candidates
and electors acquiesced, and made no disturbance,
as the members of societies in such cases ought to
do. An apostle, who was an extraordinary officer,
"as chosen by lot, which is more immediately the
act of God ; but the overseers of the poor were
chosen by the suffrage of the people; in which
yet a regard is to be had to the providence of God,
who has all men’s hearts and tongues in his
hand.
We have a list of the persons chosen ; some think,
that they were such as were before of the seventy
disciples; but that is not likely; for they were or¬
dained by Christ himself, long since, to preach the
gospel ; and there was no more reason that they
should leave the word of God to serve tables than
that the apostles should ; it is therefore more proba¬
ble that they were of those that were converted
since the pouring cut of the Spirit ; for it was pro¬
mised to all that would be baptized, that they should
receive the gift of the Holy Ghost ; and the gift, ac¬
cording to that promise, is that fulness of the Holy
Ghost, which was required in those that'were to be
chosen to this service. We mav further conjecture,
concerning these seven, [I.] That they were such
as had sold their estates, and brought the money
into the common stock ; for, cteteris paribus — other
things being equal, those were fittest to be entrusted
with the distribution of it, who had been most gener¬
ous in the contribution to it. [2.] That these seven
were all of the Grecian or Hellenist Jews, for they
have all Greek names, and this would be most likely
to silence the murmurings of the Grecians, (which
occasioned this institution,) to have the trust lodged
in those that were foreigners, like themselves, who I
would be sure not to neglect them. Nicolas, it is *
plain, was one of them, for he was a proselyte of
Antioch ; and some think that the manner of ex¬
pression intimates, that they were all proselytes of
Jerusalem, as he was of Antioch.
The first named is Stephen, the glorv of these
s eptem-viri; a man full of faith and of the Holy
Ghost ; he had a strong fai’h in the doctrine of
Christ, and was full of it above most ; full of fidelity,
full of courage ; (so some ;) for he was full of the 1
Holy Ghost, of his gifts and graces ; he was an ex¬
traordinary man, and excelled in every thing that
was good ; his name signifies a crown. Philip is
put next, because he, having used this offee of a dea¬
con well, thereby obtained a good degree, and. was
afterward ordained to the office of an evangelist, a
companion and assistant to the apostles, for so he is
expressly called, ch. 21. 8. Compare Eph. 4. 11.
And his preaching and baptizing (which we read of
ch. 8. 12.) were certainly not as a deacon, (for it is
plain that that office was serving tables, in opposi¬
tion to the ministry of the word,) but as an evange¬
list ; and when he was preferred to that office, we
have reason to think he quitted this office, as incom¬
patible with that. As for Stephen, nothing we find
done by him proves him to be a preacher of the gos¬
pel ; for he only disputes in the schools, and pleads
for his life at the bar, v. 9. and ch. 7. 2.
The last named is Nicolas, who, some say, after¬
ward degenerated, (as the Judas among these seve?i,)
and was the founder of the sect of the Arico/aitans,
which we read of, (Rev. 2. 6, 15.) and which Christ
there says, once and again, was a thing he hated.
But some of the ancients clear him from that charge,
and tell us, that though that vile impure sect de¬
nominated themselves from him, yet it was unjustly,
and because he only insisted much upon it, that they
that had wives, should be as though they had none,
thence they wickedly inferred, that they that had
wives , should have them in common; which there¬
fore Tertullian, when he speaks of the community
of goods, particularly excepts, Omnia indiscreta
apud nos, preeter uxores — All things are common
among us, except our wives. Apol. cap. 39.
(2.) The apostles appointed-them to this work of
serving tables for the present, v. 6. The people
presented them to the apostles, who approved their
choice, and ordained them. [1.] They prayed with
them, and for them, that God would give them more
and more of the Holy Ghost, and of wisdom ; that
he would qualify them for the service to which they
were called, and own them in it, and make them
thereby a blessing to the church, and particularly to
the poor of the flock. All that are employed in the
service of* the church, ought to be committed to the
conduct of the divine grace by the prayers of the
church. [2.] They laid their hands on them, that
is, they blessed them in the name of the Lord, for
laying on hands was used in blessing ; so Jacob bless¬
ed both the sons of Joseph ; and, without controversy,
the less is blessed of the greater ; (Heb. 7. 7.) the
deacons are blessed by the apostles, and the over¬
seers of the poor by the pastors of the congregation.
Having by prayer implored a blessing upon them,
they did by the laying on of hands assure them that
the blessing was conferred in answer to the prayer ;
and this was giving them authority to execute that
office, and laying an obligation upon the people to
be observant of them therein.
III. The advancement of the church hereupon ;
when things were thus put into good order in the
church, (grievances were redressed and discontents
silenced,) then religion got ground, v. 7.
1. The word of God inn-eased; now that the
apostles resolved to stick more closely than ever to
their preaching, it spread the gospel further, and
brought it home with the more power. Ministers,
disentangling themselves from secular employments,
and addicting themselves entirely and vigorously to
their work, will contribute very much, as a means,
to the success of the gospel. The word of God is
said to increase, as the seed sown increases, when it
comes up again thirty , sixty, a hundred fold.
2. Christians grow numerous ; The number of the
disciples multiplied in .// rusalem greatly. \Vhcn
Christ was upon earth, his ministry had least sue
cess in Jerusalem ; yet now that city affords most
THL ACTS, VI.
61
converts. God has his remnant even in the worst
of places.
3. A great company of the priests were obedient to
the faith. Then is the word and grace of God great¬
ly magnified, when those are wrought upon by it,
that were least likely, as the priests here, who
either had opposed it, or at least were linked in
with those that had. The priests, whose prefer¬
ments arose from the law of Moses, were yet wil¬
ling to let them go for the gospel of Christ ; and, it
should seem, they came in in a body ; many of
them agreed together , for the keeping up of one
another’s credit, and the strengthening of one ano¬
ther’s hands, to join at once in giving up their names
to Christ : vox v(_ — a great crowd of priests
were by the grace of God helped over their preju¬
dices, and were obedient to the faith, so their con¬
version is described. (1.) They embraced the doc¬
trine of the gospel ; their understandings were cap¬
tivated to the power of the truths of Christ, and
every opposing, objecting thought, brought into obe¬
dience to him, 2 Cor. 10. 4, 5. The gospel is said to
be made known for the obedience of faith, Rom. 16.
26. Faith is an act of obedience, lor this is God’s
commandment, that we believe, 1 John 3. 23. (2.)
They evidenced the sincerity of their believing the
gospel of Christ by a cheerful compliance with all
the rules and precepts of the gospel. The design
of the gospel is to refine and reform our hearts and
lives ; faith gives law to us, and we must be obedi¬
ent to it.
8. And Stephen, full of faith and power,
did great wonders and miracles among the
people. 9. Then there arose certain of the
synagogue, which is called the synagogue
of the Libertines, and Cyrenians, and
Alexandrians, and of them of Cilicia and
of Asia, disputing with Stephen. 10. And
they were not able to resist the wisdom
and the spirit by which he spake. 1 1 .
Then they suborned men, which said, We
have heard him speak blasphemous words
against Moses, and against God. 12. And
they stirred up the people, and the elders,
and the Scribes, and came upon him, and
caught him, and brought him to the coun¬
cil, 1 3. And set up false witnesses, which
said, This man ceaseth not to speak blas¬
phemous words against this holy place, and
the law : 1 4. For we have heard him say,
that this Jesus of Nazareth shall destroy
this place, and shall change the customs
which Moses delivered us. 15. And all
that sat in the council, looking stedfastly
on him, saw his face as it had been the face
of an angel.
Stephen, no doubt, was diligent and faithful in the
discharge of his office as distributor of the church’s
charity, and laid out himself to put that affair in a
good method, and did it to universal satisfaction ;
and though it appears here that he was a man of un¬
common gifts, and fitted for a higher station, yet,
being called to that office, he did not think it below
him to do the duty of it. And being faithful in a
little, he was intrusted with more ; and though we
do not find him propagating the gospel by preaching
and baptizing, yet we find him here called out to
very honourable services, and owned in them.
I. He proved the truth of the gospel, by working
miracles in Christ’s name, v. 8.
1. He was full of faith and power, that is, of a
strong faith, by which he was enabled to do great
things. They that are full of faith, are full of pow
er, because by faith the power of God is engaged
for us. His faith did so fill him, that it left no room
for unbelief, and made room for the influences < f
divine grace, so that, as the prophet speaks, he was
full of power by the S/iirit of the Lord of hosts, Mic.
3. 8. By faith we are emptied of self, and so are
filled with Christ, who is the wisdom of God, and
the power of God.
2. Being so, he did great wonders and miracles
among the people, openly, and in the sight of all ;
for Christ’s miracles feared not the strictest scruti¬
ny. It is not strange that Stephen, though he was
not a preacher by office', did these great wonders,
for we find that these were distinct gifts of the
Spirit, and divided severally, for to one was given
the working of miracles, and to another prophecy,
1 Cor. 12. 10, 11. And those signs followed not only
them that preached, but them that believed, Mark
16. 17.
II. He pleaded the cause of Christianity against
those that opposed it, and argued against it ; ( v . 9,
10.) he served the interests of religion as a dispu¬
tant, in the high places of the field, while others
were serving them as vinedressers and husband¬
men.
1. We are here told who were his opponents, v.
9. They were Jews, but Hellenist Jews, Jews of
the dispersion, who seem to have been more zealous
for their religion than the native Jews ; it was with
difficulty that they retained the practice and profes¬
sion of it in the country where they lived, where
they were as speckled birds, and not without great
expense and toil that they kept up their attendance
at Jerusalem, and this made them more active
sticklers for Judaism than they were, whose pro¬
fession of their religion was cheap and easy. They
were of the synagogue which is called the syna¬
gogue of the Libertines ; the Romans called those
Liberti or Libertini, who, either being foreigners,
were naturalized, or, being slaves by birth, were
manumised, or made freemen. Some think that
these Libertines were such of the Jews as had ob¬
tained the Roman freedom, as Paul had ; ( ch . 22.
27, 28. ) and it is probable that he was the most for¬
ward man of this synagogue of the Libertines in dis¬
puting with Stephen, and engaged others in the dis¬
pute ; for we find him busy in the stoning of Ste¬
phen, and consenting to his death. There were
others that belonged to the synagogue of the Cyre¬
nians and Alexandrians, of which synagogue the
Jewish writers speak ; and others that belonged to
their synagogue, who were of Cilicia and Asia ; and
if Paul, as a freeman of Rome, did not belong to the
synagogue of the Libertines, he belonged to this, as
a native of Tarsus, a city of Cilicia ; it is probable
that he might be a member of both. The Jews that
were born in other countries, and had concerns in
them, had frequent occasion, not only to resort to,
but to reside in, Jerusalem. Each nation had its
synagogue, as in London there are French, and
Dutch, and Danish churches : and those synagogues
were the schools to which the Jews ol those nations
sent their youth to be educated in the Jewish learn¬
ing. Now those that were tutors and professors in
these svnagogues, seeing the gospel grow, and the
rulers conniving at the growth of it, and fearing
what would be the consequence of it to the Jewish
religion, which they were jealous for, being confi¬
dent of the goodness of their cause, and their own
sufficiency to manage it, would undertake to run
down Christianity by force of argument ; it was a
fair and rational way. of dealing with it, and what
62
THE ACTS, VI.
religion is always ready to admit ; Produce your i]
cause, saith the Lord, bring forth your strong rea¬
sons, Isa. 41. 21. But why did they dispute with
Stephen ? And why not with the apostles them¬
selves? (1.) Some think, because they despised the
apostles as unlearned and ignorant men, whom they
thought it below them to engage with ; but Stephen
was bred a scholar, and they thought it their honour
to meddle with their match. (2.) Others think, it
was because they stood in awe of the apostles, and
could not be so free and familiar with them, as they
could be with Stephen, who was in an inferior of¬
fice. (3.) Perhaps they having given a public chal¬
lenge, Stephen was chosen and appointed by the
disciples to be their champion ; for it was not meet
that the apostles should leave the preaching of the
word of God, to engage in controversy. Stephen,
who was only a deacon in the church, and a very
sharp young man, and of bright parts, and better
qualified to deal with wrangling disputants than the
apostles themselves, is appointed to this service.
Some historians say, that Stephen had been bred up
at the feet of Gamaliel, and that Saul and the rest
of them set upon him as a deserter, and with a par¬
ticular fury made him their mark. (4.) It is proba¬
ble that they disputed with Stephen, because he was
zealous to argue with them, and convince them. And
this was the service which God had called him to.
2. We are here told how he carried the point in
this dispute ; ( v . 10.) They were not able to resist
the wisdom and the Spirit by which he spake. They
could not either support their own arguments, or
answer his. He proved by such irresistible argu¬
ments, that Jesus is the Christ, and delivered him¬
self with so much clearness and fulness, that they had
nothing to object against what he said ; though they
were not convinced, yet they were confounded. It
is not said, They were not able to resist him, but,
They were not able to resist the wisdom and the
Spirit by which he spake, that Spirit of wisdom
which spake by him. Now was fulfilled that pro¬
mise, Twill give you a mouth and wisdom which all
your adversaries shall not be able to gainsay or re¬
sist, Luke 21. 15. They thought they only dis¬
puted with Stephen, and could make their part
good with him ; but they were disputing with the
Spirit of God in him, for whom they were an un¬
equal match.
III. At length, he sealed it with his blood ; so we
shall find he did in the next chapter, here we have
some steps taken by his enemies towards it. When
they could not answer his arguments as a disputant,
they prosecuted him as a criminal, and suborned
witnesses against him, to swear blasphemy upon
him. " On such terms (saith Mr. Baxter here) do
we dispute with malignant men. And it is next to
a miracle of providence, that no greater number of
religious persons have been murdered in the world,
by the way of perjury and pretence of law, when so
many thousands hate them, who make no conscience
of false oaths.” Thev suborned men, instructed
them what to say, and then hired them to swear it.
They were the more enraged against him, because
be had proved them to be in the wrong, and shewed
them the right wav ; for which thev ought to have
given him their best thanks; was he therefore be¬
come their enema, because he told them the truth,
and proved it to be so ? Now let us observe here,
1. How with all possible art and industry they in¬
censed both the government and the mob against
him, that, if they could not prevail by the onej thev
might bv the other ; (v. 12.) Thru stirred up the peo¬
ple against him. that, if the Sanhedrim should still
think fit (according to Gamaliel’s advice) to let him
alone, vet thev might run him down by a popular
rage and tumult ; they also find means to stir up the
°ldcrs and the scribes against him. that, if the peo¬
ple should countenance and protect him, they might
prevail by authority. Thus they doubted not but to
gain their point, when they had two strings to their
bow.
2. How they got him to the bar ; They came upon
him, when he little thought of it, and caught him,
and brought him to the council. They came upon
him in a body, and flew upon him as a lion on his
prey ; so the word signifies. By their rude and vio¬
lent treatment of him, they would represent him,
both to the people and to the government, as a dan¬
gerous man, that would either flee from justice if he
were not watched, or fight with it if he were not
put under a force. Having caught him, they brought
him triumphantly into the council, and, as it should
seem, so hastily, that he had none of his friends
with him. They had found, when they brought
many together, that they emboldened one another,
and strengthened one another’s hands : and there¬
fore they will try how to deal with them singly.
3. How they were prepared with evidence ready
to produce against him ; they were resolved that
they would not be run aground, as they were when
they brought our Saviour upon his trial, and then
were to seek for witnesses. These were got ready
beforehand, and were instructed to make oath, that
they had heard him speak blasphemous words
against Moses, and against God, (v. 11.) against
this holy place and the law ; (y. 13.) for they heard
him say, what Jesus would do to their place and
their customs, v. 14. It is probable that he had
said something to that purport ; and yet they who
swore it against him are called false witnesses, be¬
cause, though there was something of truth in their
testimony, yet they put a wrong and malicious con¬
struction upon what he had said, and perverted it.
Observe,
(1.) What was the general charge exhibited
against him — that he spake blasphemous words;
and, to aggravate the matter, " He ceases not to
speak blasphemous words ; it is his common talk,
his discourse in all companies ; wheresoever he
comes, he makes it his business to instil his notions
into all he converses with.” It intimates likewise
something of contumacy and contempt of admoni¬
tion. “He has been warned against it, and yet
ceases not to talk at this rate. ” Blasphemy is justly
reckoned a heinous crime, (to speak contemptibly
and reproachfully of God our Maker,) and therefore
Stephen’s persecutors would be thought to have a
deep concern upon them for the honour of God’s
name, and to do this in a jealousy for that. As it
was with the confessors and martyrs of the Old
Testament, so it was with those of the New — their
brethren that haled them, and cast them out, said.
Let the Lord be glorified ; and pretended they did
him service in it.
He is said to have spoken blasphemous words
against Moses and against God. Thus far they
were right, that thev who blaspheme Moses, (if
thev mean the writings of Moses, which were given
bv inspiration of God,) blaspheme God himself.
They that speak reproachfully of the scriptures,
and ridicule them, reflect upon God himself, and do
despite to him. His great intention is to magnify
the late, and make it honourable ; those therefore
that vilifv the law, and make it contemptible, blas¬
pheme his name ; for he has magnified his word-
above all his name.
But did Stephen blaspheme Moses ? Bv no means,
he was far from it. Christ, and the preachers of
his gospel, never said any thing that looked like
blaspheming Moses; thev always quoted his writ¬
ings with respect, appealed to them, and sai l no
other things than what Moses said should c >mr ;
very unjustlv therefore is Stephen indicted for h'as-
pheming Moses. But,
THE ACTS, V1J.
63
(2.) Let us see how this charge is supported and
made out ; why, truly, when the thing was to be
roved, all they can charge him with, is, that he
ath spoke?t blasphemous words against the holy
place and the law ; and this must be deemed and
taken as blasphemy against Moses and against God
himself. Thus does the charge dwindle when it
comes to the evidence. [1.] He is charged with
blaspheming this holy place. Some understand that
of the city of Jerusalem, which was the holy city ,
and which they had a mighty jealousy for. But it is
rather meant of the temple, that holy house. Christ
was condemned as a blasphemer, for words which
were thought to reflect upon the temple, which they
seemed concerned for the honour of, then when they
by their wickedness had profaned it. [2.] He is
charged with blaspheming the law ; of which they
made their boast , and in which they put their trust,
then, when through breaking of the law they disho¬
noured God, Rom. 2. 23.
Well, but how can they make this out ? Why
here the charge dwindles again ; for all they can ac¬
cuse him of, is, that they had themselves heard him
say (but how it came in, or what explication he gave
of it, they think not themselves bound to give ac¬
count,) that this Jesus of Nazareth, who was so
much talked of, shall destroy this place, and change
the customs which Moses delivered us. He could
not be charged with having said any thing to the
disparagement either of the temple or of the law.
The priests had themselves profaned the temple, by
making it not only a house of merchandise, but a
den of thieves ; yet they would be thought zealous
for the honour of it, against one that had never said
any thing amiss of it, but had attended it more as a
house of prayer, according to the true intention of
it, than they had. Nor had he ever reproached the
law, as they had.
But, First, He had said, Jesus of Nazareth shall
destroy this place ; destroy the temple, destroy Je¬
rusalem, it is probable that he might say so ; and
what blasphemy is it against the holy place, to say,
that it should not be perpetual any more than Shiloh
was, and that the just and holy God would not con¬
tinue the privileges of his sanctuary to those that
abuse them ? Had not the prophets given the same
warning to their fathers, of the destruction of that
holy place by the Chaldeans ? Nay, when the tem¬
ple was first built, had not God himself given the
same warning ; This house, which is high, shall be an
astonishment, 2 Chron. 7. 21. And is he a blasphe¬
mer then, who tells them that Jesus of Nazareth, if
they continue their opposition to him, will bring a
just destruction upon their place and nation, and
they may thank themselves ? Those wickedly abuse
their profession of religion, who, under colour of
that, call the reproofs given them for their disagree¬
able conversations, blasphemous reflections upon
their religion.
Secondly, He had said, This Jesus shall change
the customs which Moses delivered us. And it was
expected that in the days of the Messiah they
should be changed, and that the shadows should be
done away when the substance was come ; yet this
was no essential change of the law, but the perfect¬
ing of it ; Christ came, not to destroy, but to fulfil,
the law ; and if he changed some customs that Mo¬
ses delivered, it was to introduce and establish those
that were much better ; and if the Jewish church
had not obstinately refused to come into this new es¬
tablishment, and adhered to the ceremonial law, for
aught I know, their place had not been destroyed ;
so that for putting them into a certain way to pre¬
vent their destruction, and for giving them certain
notice of their destruction if they did not take that
way, he is accused as a blasphemer.
Lastly, We are here told how God owned him
when he was brought before the council, and made
it to appear that he stood by him ; (v. 15.) All that
i sat in the council, the priests, scribes, and elders,
looking stedfastly on him, being a stranger, and one
they bad not yet had before them, they saw his face as
: fit had been the face of an angel. It is usual forjudges
to observe the countenance of the prisoner, which
i sometimes is an indication either of guilt or inno¬
cence. Now Stephen appeared at the bar with the
countenance as of an angel.
1. Perhaps it intimates no more than that he had
an extraordinarily pleasant, cheerful countenance,
and there was not in it the least sign either of fear
for himself or anger at his persecutors ; he looked
as if he had never been better pleased in his life
than he was now when- he was called out to bear his
testimony to the gospel of Christ thus publicly, and
stood fair for the crown of martyrdom. Such an
undisturbed serenity, such an undaunted courage,
and such an unaccountable mixture of mildness and
majesty, there was in his countenance, that every
one said, he looked like an angel ; enough surely to
convince the Sadducees that there are angels, when
they saw before their eyes an incarnate angel.
2. It should rather seem that there was a miracu¬
lous splendour and brightness upon his countenance,
like that of our Saviour, when he was transfigured ;
or, at least, that of Moses, when he came down
from the mount ; God designing thereby to put
honour upon his faithful witness, and confusion upon
his persecutors and judges, whose sin would be high¬
ly aggravated, and would be indeed a rebellion
against the light, if, notwithstanding this, they pro¬
ceeded against him. Whether he himself wist that
the skin of his face. shone or no, we are not told;
but all that sat in the council saw it, and, probably,
took notice of it to one another, and an arrant shame
it was, that, when they sawr, and could not but see
by it that he was owned of God, they did not call
him from standing at the bar to sit in the chief seat
upon the bench. Wisdom and holiness make a
man’s face to shine, and yet these will not secure
men from the greatest indignities ; and no wonder,
when the shining of Stephen’s face would not be his
protection ; though it had been easy to prove that if
he had been guilty of putting any dishonour upon
Moses, God would not thus have put Moses’s honour
upon him
CHAP. VII.
When our Lord Jesus called his apostles out >-o be employed
in services and sufferings for him, he told them, that yet
the last shall be first, and the first last ; which was remark¬
ably fulfilled in St. Stephen and St. Paul, who were both
of them late converts, in comparison of the apostles, and
yet got the start of them, both in services and sufferings ;
fur God, in conferring honours and favours, often crosses
hands. In this chapter, we have the martyrdom of Ste¬
phen, the first martyr of the Christian church, who led the
van in that noble army. And therefore his sufferings and
death are more largely related than of any other, for direc¬
tion and encouragement to all those who are called out to
resist unto blood, as he did. Here is, I. His defence of
himself before the council, in answer to the matters and
things he stood charged with, the scope of which is to shew
that it was no blasphemy against God, nor any injury at
all to the glory of his name, to say, that the temple should
be destroyed, and the customs of the ceremonial law
changed. And, 1. He shews this by going over the history of
the Old Testament, and observing, that God never intended
to confine his favours to that place, or that ceremonial law ;
and that they had no reason to expect he ^ lould for the
people of the Jews had always been a provoking people,
and had forfeited the privileges of their peculiarity : nay,
that that holy place and that law were but figures of good
things to come, and it was no disparagement at all to them
to say that thev must give place to belter things, v. 1 . . 50.
And then, 2. He applies this to them that prosecuted him,
and sat in judgment upon him, sharplv reproving them for
their wickedness by which they had brought upon them
selves the ruin of their place and nation, and then could not
64
THE ACTS, VII.
bear to hear of it, v. 51 . . 53. II. The putting of him to
death by stoning of him, and his pa ient, cheerful, pious
submission to it, v. 54 . . 60.
1 . r § MJEN said the High Priest, are these
JL things so ? 2. And he said, Men,
brethren, and fathers, hearken ; Tiie God
of glory appeared unto our father Abra¬
ham, when he was in Mesopotamia, before
he dwelt in Charran, 3. And said unto
him, Get thee out of thy country, and from
thv kindred, and come into the land which
I shall shew thee. 4. Then came he out
of the land of the Chaldeans, and dwelt in
Charran : and from thence, when his father
was dead, he removed him into this land,
wherein ye now dwell. 5. And he gave
him none inheritance in it, no not so much
as to set his foot on : yet he promised that
he would give it to him for a possession,
and to his seed after him, when as yet he
had no child. 6. And God spake on this
wise, that his seed should sojourn in a
strange land ; and that they should bring
them into bondage, and entreat thevi evil
four hundred years. 7. And the nation to
whom they shall be in bondage will I
judge, said God : and after that shall they
come forth, and serve me in this place. 8.
And he gave him the covenant of circum¬
cision : and so Abraham begat Isaac, and
circumcised him the eighth day ; and Isaac
begat Jacob; and Jacob begat the twelve
patriarchs. 9. And the patriarchs, moved
with envy, sold Joseph into Egypt : but God
was with him, 10. And delivered him out
of all his afflictions, and gave him favour
and wisdom in the sight of Pharaoh king
of Egypt ; and he made him governor over
Egypt and all his house. 11. Now there
came a dearth over all the land of Egypt
and Canaan, and great affliction : and our
fathers found no sustenance. 1 2. But when
Jacob heard that there was corn in Egypt,
he sent out our fathers first. 1 3. And at the
second time Joseph was made known to
his brethren ; and Joseph’s kindred was
made known unto Pharoah. 1 4. Then sent
Joseph, and called his father Jacob to him,
and all his kindred, threescore and fifteen
souls. I 5. So Jacob went down into Egypt,
and died, he, and our fathers, 1 6. And were
carried over into Sychem, and laid in the
sepulchre that Abraham bought for a sum
of money of the sons of Emmor the father
of Sychem.
Stephen is now qt the bar before the great council
of the nation, indicted for blasphemy : what the
witnesses swore against him we had an account of in
the foregoing chapter, that he spake blasphemous
words against Moses and God ; for he spake against
this holy place and the laiv. Now, here,
T. The High Priest calls upon him to answer for
himself, v. 1. He was president, and, as such, the
mouth of the court, and therefore he saith, “You,
the prisoner at the bar, you hear what is sworn
against you ; what do you say to it ? Are these things
so ? Have you ever spoken any words to this pur¬
port ? If you have, will you recant ^hem, or will you
stand to them ? Guilty or not guilty ?” This carried
a shew of fairness, and yet seems to have been spo¬
ken with an air of haughtiness; and thus far he seems
to have prejudged the cause, that, if it were so, that
he had spoken such and such words, he shall cer¬
tainly be adjudged a blasphemer, whatever he may
offer in justification or explanation of them.
II. He begins his defence, and it is long ; but it
should seem by his breaking off abruptly, just when
he came to the main point, (in 50. ) that it would
have been much longer, if his enemies would have
given him leave to say all he had to say. In general
we may observe,
1. That in this discourse he appears to be a man
ready and mighty in the scriptures, and thereby
thoroughly furnished for every good word and work.
He can relate scripture-stories, and such as were
very pertinent to his purpose, off hand, without
looking in his Bible. He was filled ’with the Holy
Ghost, not so much to reveal to him new things, or
open to him the secret counsels and decrees of God
concerning the Jewish nation, with them to convict
these gainsayers ; no, but to bring to his remem¬
brance the scriptures of the Old Testament, and to
teach him how to make use of them for their con¬
viction. They that are full of the Holy Ghost, will
be full of the scripture, as Stephen was.
2. That he quotes the scriptures, according to the
Septuagint translation, by which it appears that he
was one of the Hellenist Jews, who used that ver¬
sion in their synagogues. His following that, occa¬
sions divers variations from the Hebrew original in
this discourse, which the judges of the court did not
correct, because they knew how he was led into
them ; nor is it any derogation to the authority of
that Spirit by which he spake, for the variations are
not material. We have a maxim, Apices juris non
sunt jura — Mere points of law are not law itself.
These verses carry on this his compendium of
church-history to the end of the book of Genesis.
Observe,
(1.) His preface; Men, brethren, and fathers,
hearken. He gives them, though not flattering titles,
yet civil and respectful ones, signifying his expectation
of fair treatment with them ; from men he hopes to
be treated with humanity, and he hopes that bre¬
thren and fathers will use him in a fatherly brotherly
way. They are ready to look upon him as an apos¬
tate from the Jewish church, and an enemv to them.
But to make way for their conviction .to the contra¬
ry, he addresses himself to them as men, brethren,
and fathers ; resolving to look on himself as one of
them, though they would not so look on him. He
craves their attention; Hearken; though he was
about to tell them what they already knew, yet he
begs them to hearken to it, because, though they
knew it all, yet they would not without a very close
application of mind know how to apply it to the case
before them.
(2.) His entrance upon the discourse ; which (how¬
ever it may seem to those that read it carelessly) is
far from being a long ramble only to amuse the
hearers, and give them a diversion by telling them
an old story. No ; it is all pertinent and ad retn —
to the purpose, to shew them that God had not his
heart so much upon that holy place and the law as
they had ; but, as he had a church in the world
many ages before that holy place was founded, and
the ceremonial law given, so he would have, when
thev should both have had their period.
[1.] He begins with the call ct Abraham out of
65
THE AC
Ur of the Chaldees , by which he was set apart for
God to be the trustee of the promise, and the father
of the Old Testament church. This we had an ac¬
count of, (Gen. 12. 1, &c. ) and it is referred to, Neh.
9. 7, 8. His native country was an idolatrous coun¬
try, it was Mesopotamia, ( v . 2.) the land of the
Chaldeans ; (v. 4. ) thence God brought him at two
removes, not too far at once, dealing tenderly with
him ; he first brought him out of the' land of the
Chaldeans to Charran, or Haran, a place midway
between that and Canaan, (Gen. 11. 31.) and from
•thence, five years after, when his father was dead,
he removed him into the land of Canaan , ’wherein ye
now dwell. It should seem, the first time that God
spake to Abraham, he appeared in some visible dis¬
play of the divine presence, as the God of glory,
(r;."3. ) to settle a correspondence with him: and
then afterward he kept up that correspondence, and
spake to him from time to time as there was occa¬
sion, without repeating his visible appearances as
the God of glory.
From this call of Abraham we may observe, First,
That in all our ways we must acknowledge God, and
attend the conduct of his providence, as of the pillar
of cloud and fire. It is not said, Abraham removed,
but, God removed him into this land wherein ye now
dwell, and he did but follow his Leader. Secondly,
Those whom God takes into covenant with himself,
he distinguishes from the children of this world ;
they are effectually called out of the state, out of
the land, of their nativity ; they must sit loose to
the world, and live above it, and every thing in it,
even that in it which is most dear to them, and must
trust God to make it up to them in another and bet¬
ter country, that is the heavenly, which he will
shew them. God’s chosen must follow him with an
implicit faith and obedience.
But let us see what this is to Stephen’s case.
1. They had charged him as a blasphemer of
God, and an apostate from the church ; therefore
he shews that he is a son of Abraham, and values
himself upon his being able to say, Our father Abra¬
ham, and that he is a faithful worshipper of the God
of Abraham, whom therefore he here calls the God
of glory. He also shews that he owns divine revela¬
tion, and that particularly by which the Jewish
church was founded and incorporated.
2. They were proud of their being circumcised ;
and therefore he shews that Abraham was taken
under God’s conduct, and into communion with him,
before he was circumcised, for that was not till v. 8.
With this argument Paul pro\^fe that Abraham was
justified by faith, because he was justified when he
was in uncircumcision : and so here,
3. They had a mighty jealousy for this holy place :
which may be meant of the whole land of Canaan ;
for it was called the holy land, Immanuel's land;
and the destruction of the holy house, inferred that
of the holy land. “Now,” says Stephen, “you
need not be so proud of it; for,” (1.) “You came
originally out of Ur of the Chaldees, where your fa¬
thers served other gods, (Josh. 24. 2.) and you were
not the first planters of this country. Look therefore
unto he rock whence ye were hewn, and the hole of
the pit out of which ye were digged; (that is, as it
follows there ;) “look unto Abraham your father,
for I called him alone ; (Isa. 51. 1, 2.) think of the
meanness of your beginnings, and how you are en¬
tirely indebted to divine grace, and then you will see
boasting to be for ever excluded. It was God that
raised up the righteous man from the east, and called
him to his foot, Isa. 41. 2. But if his seed degenerate,
let them know, God can destroy this holy place, and
raise up to himself another people, for he is not a
Debtor to them.” (2.) God appeared in his glory to
Abraham a great way off in Mesopotamia, before
he came near Canaan, nav, before he dwelt in Char-
VOL. VI. — I
TS, VII.
ran ; so that you must not think God’s visits are to
this land : no ; he that brought the seed of the
church from a country so far east, can, if he pleases,
carry the fruit of it to another country as far west.”
(3. ) “ God made no haste to bring him into this land,
but let him linger some years by the way : which
shews that God has not his heart so much'upon this
land as you have, neither is his honour, nor the hap¬
piness of his people, bound up in it. It is therefore
neither blasphemy nor treason to say, It shall be de¬
stroyed. ”
[2.] The unsettled state of Abraham and his seed
for many ages after he was called out of Ur of the
Chaldees. God did indeed promise that he would
give it to him for a possession, and to his seed after
him, v. 5. But, First, As yet he had no child, nor
any by Sarah for many years after. Secondly, He
himself was but a stranger and a sojourner in that
land, and God gave him no inheritance in it, no not
so much as to set his foot on ; but there he was as in
a strange country, where he was always upon the
remove, and could call nothing his own. Thirdly,
His posterity did not come to the possession of it of
a long time ; After four hundred years they shall
come and serve me in this place, and not till then,
v. 7. Nay, Fourthly, They must undergo a great
deal of hardship and difficulty before they shall be
put into the possession of that land ; they shall be
brought into bondage, and ill treated in a strange
land: and this, not as the punishment of any par¬
ticular sin, as their wandering in the wilderness was,
for we never find any such account given of their
bondage in Egypt ; but so God had appointed, and
it must be. And at the end of four hundred years,
reckoning from the birth of Isaac, that nation to
whom they shall be in bondage, will I judge, said
God. Now this teaches us, 1. That known unto
God are all his works beforehand. When Abraham
had neither inheritance nor heir, yet he was told he
should have both, the one a land of promise, and
the other a child o f promise ; and therefore both
had, and received, by faith. 2. That God’s pro¬
mises, though they are slow, are sure, in the opera¬
tion of them ; they will be fulfilled in the season of
them, though perhaps not so soon as we expect.
3. That though the people of God may be in distress
and trouble for a time, yet God will at length both
rescue them, and reckon with those that do oppress
them : for, verily there is a God that judgeth in the
earth.
But let us see how this serves Stephen’s purpose.
(1.) The Jewish nation, which they wrere so jea¬
lous for the honour of, was very inconsiderable in its
beginnings ; as their common father Abraham was
fetched out of obscurity in Ur of the Chaldees, so
their tribes, and the heads of them, were fetched out
of servitude in Egypt, when they were the fewest of
all people, Deut. 7. 7. And what need is there of
so much ado, as if their ruin, when they bring it
upon themselves by sin, must be the ruin of the
world, and of all God’s interest in it ? No; he that
brought them out of Egypt, can bring them into it
again, as he threatened, (Deut. 28. 68.) and yet be
no loser, while he can out of stones raise up children
unto Abraham.
(2.) The slow steps by which th< promise made
to Abraham advanced toward the performance, and
the many seeming contradictions here taken notice
of, plainly shew that it had a spiritual meaning, and
that the land principally intended to be conveyed
and secured by it, was, the better country, that is,
the heavenly : as the apostle shews from this very
argument, that the patriarchs sojourned in the land
o f promise, as in a strange country ; thence infer¬
ring, that they looked for a city that had founda¬
tions, Heb. 11. 9, 10. It was therefore no blas¬
phemy to say, Jesus shall destroy this place , when
G6 THE ACTS, VII.
at the same time we say, “ He shall lead us to the
heavenly Canaan, and put us in possession of that,
of which the earthly Canaan was but a type and
figure.”
[3.] The building up of the family of Abraham,
with the entail of divine grace upon it, and the dis¬
posals of Divine Providence concerning it, which take
up the book of Genesis.
First, God engaged to be a God to Abraham and
to his seed ; and, in token of that, appointed that he
and his male seed should be circumcised, Gen. 17.
9, 10. He gave him the covenant of circumcision,
that covenant which circumcision was the seal of ;
and accordingly, when Abraham had a son born, he
circumcised him the eighth day, (v. 8.) by which he
was both obliged by the divine law, and interested
in the divine promise ; for circumcision had refer¬
ence to both, being a seal of the covenant both on
God’s pai-t, I wili be to thee a God all-sufficient,
and on man’s part, Walk before me, and be thou
perfect. And then when effectual care was thus
taken for the securing of Abraham’s seed, to be a
seed to serve the Lord, they began to multiply ; Isaac
begat Jacob, and Jacob the twelve patriarchs, or
roots of the respective tribes.
Secondly, Joseph, the darling and blessing of his
father’s house, was abused by his brethren, they
envied him because of his dreams and sold him into
Egypt ; thus early did the children of Israel begin
to grudge those among them that were eminent and
outshone others ; of which their enmity to Christ,
who, like Joseph, was a JYazarite among his bre¬
thren, was a great instance.
Thirdly, God owned Joseph in his troubles, and
was with him, (Gen. 39. 2, 21.) by the influence of
his Spirit, both on his mind, giving him comfort,
and on the minds of those he was concerned with,
giving him favour in their eyes. And thus at length
he delivered him out of his afflictions, and Pharaoh
made him the second man in the kingdom, Ps. 105.
20 — 22. And thus he not only arrived at great pre¬
ferment among the Egyptians, but became the shep¬
herd and stone of Israel, Gen. 49. 24.
Fourthly, Jacob was compelled to go down into
Egypt, by a famine which forced him out of Canaan,
a dearth, (which was a great affliction, ) to that de¬
gree, that our fathers found no sustenance, in Ca¬
naan, v. 11. That fruitful land was turned into
barrenness. But, hearing that there was com in
Egypt, (treasured up by the wisdom of his own son,)
he sent out our fathers first to fetch corn, v. 12.
And the second time that they went, Joseph, who at
first made himself strange to them, made himself
known to them ; and it was notified to Pharaoh that
they were Joseph’s kindred and had a dependence
upon him ; (v. 13.) whereupon, with Pharaoh’s
leave, Joseph sent for his father Jacob to him into
Egypt, with all his kindred and family, to the num¬
ber of seventy-five souls, to be subsisted there, v.
14. In Genesis they are said, to be seventy souls,
Gen. 46. 27. But the Septuagint there make them
seventy -five, and Stephen or Luke follows that ver¬
sion, as Luke 3. 36. where Cainan is inserted, that
is not in the Hebrew text, but in the Septuagint.
Some, by excluding Joseph and his sons, who were
in Egypt before, which reduces the number to sixty-
four, and adding the sons of the eleven patriarchs,
make the number seventy-five.
Fifthly, Jacob and his sons died in Egypt, (y. 16.)
but were carried over to be buried in Canaan, v. 17.
A very considerable difficulty occurs here : it is
said, They were carried over into Sychem, whereas
Jacob was buried not in Sychem, but near Hebron,
in the cave of Machpelah, where Abraham and
Isaac were buried, Gen. 50. 13. Joseph’s bones in¬
deed were buried in Sychem ; (Josh. 24. 32. ) and it
seems by this, (though it is not mentioned in the
story,) that the bones of all the other patriarchs
were can-ied with his, each of them giving the same
commandment concerning them that he had done ;
and of them this must be understood, not of Jacob
himself. But then the sepulchre in Sychem was
bought by Jacob, (Gen. 33. 19. ) and by that it is
described, Josh. 24. 32. How then is it here said to
be bought by Abraham ? Dr. Whitby’s solution of
this is very sufficient. He supplies it thus ; Jacob
went down into Egypt and died, he and our fathers ;
and ( our fathers ) were carried over into Sychem ;
and he, that is, Jacob, was laid in the sepulchre that
Abraham bought for a sum of money, Gen. 23.
(Or, they were laid there, that is, Abraham, Isaac,
and Jacob.) And they, namely, the other patriarchs,
were buried in the sepulchre bought of the sons of
Emmor, the father of Sychetn.
Let us now see what this is to Stephen’s purpose.
1. He still reminds them of the mean beginning
of the Jewish nation, as a check to their priding
themselves in the glories of that nation ; and that it
was by a miracle of mercy, that they were raised
up out of nothing to what they were, from so small
a number to be so great a nation ; but if they answer
not the intention of their being so raised, they can
expect no other than to be destroyed. The prophets
frequently put them in mind of the bringing of them
out of Egypt, as an aggravation of their contempt
of the law of God ; and here it is urged upon them
as an aggravation of their contempt of the gospel of
Christ.
2. He reminds them likewise of the wickedness of
those that were the patriarchs of their tribes, in en¬
vying their brother Joseph, and selling him into
Egypt ; and the same spirit was still working in them
toward Christ and his ministers.
3. Their holy land, which they doted so much
upon, their fathers were long kept out of the pos¬
session of, and met with dearth and great affliction
in it ; and therefore let them not think it strange, if,
after it has been so long polluted with sin, it be at
length destroyed.
4. The faith of the patriarchs in desiring to be
buried in the land of Canaan, plainly shewed that
they had an eye to the heavenly country, which it
was the design of this Jesus to lead them to.
17. But when the time of the promise
drew nigh, which God had sworn to Abra¬
ham, the people grew and multiplied in
Egypt, 1 8. Till another king arose, which
knew not Joseph. 19. The same dealt
subtly with our kindred, and evil entreated
our fathers, so that they cast out their
young children, to the end they might not
live. 20. In which time Moses was born,
and was exceeding fair, and nourished up
in his father’s house three months : 21 . And
when he was cast out, Pharaoh’s daughter
took him up, and nourished him for her own
son. 22. And Moses was learned in all
the wisdom of the Egyptians, and was
mighty in words and in deeds. 23. And
when he was full forty years old, it came
into his heart to visit his brethren the chil¬
dren of Israel. 24. And seeing one of them
suffer wrong, he defended /m», and avenged
him that was oppressed, and smote the
Egyptian : 25. For he supposed his breth¬
ren would have understood how that God
67
THE ACTS, VJ1.
by his hand would deliver them : but they
understood not. 26. And the next day he
shewed himself unto them as they strove,
and would have set them at one again,
saying, Sirs, ye-are brethren ; why do ye
wrong one to another ? 27. But he that
did his neighbour wrong thrust him away,
saying, Who made thee a ruler and a judge
over us? 28. Wilt thou kill me, as thou
didst the Egyptian yesterday ? 29. Then
fled Moses at this saying, and was a stran¬
ger in the land of lVIidian, where he begat
two sons.
Stephen here goes on to relate,
I. The wonderful increase of the people of Israel
m Egypt ; it was by a wonder of providence, that
in a little time they advanced from a family into a
nation.
1. It was when the time of the firomise drew nigh ;
the time when they were to be formed into a people.
During the first two hundred and fifteen years after
the firomise made to Abraham , the children of the
covenant were increased but to seventy ; but in the
latter two hundred and fifteen years they increased
to six hundred thousand fighting men ; the motion
of providence is sometimes quickest, when it comes
nearest the centre. Let us not be discouraged at the
slowness of the proceedings toward the accomplish¬
ment of God’s promises ; God knows how to redeem
the time that seems to have been lost, and, when the
year of the redeemed is at hand, can do double .work
in a single day.
2. It was in Egyfit, where they were oppressed,
and ruled with rigour ; when their Ih'es were made
so bitter to them, that, one would think, they should
have wished to be written childless, yet they mar¬
ried, in faith that God in due time would visit them ;
and God blessed them, who thus honoured him, say¬
ing, Be fruitful, and multiply. Suffering times have
often been growing times with the church.
II. The extreme hardships which they underwent
there, v. 18, 19. When the Egyptians observed
them to increase in number, they increased their
burthens ; in which Stephen observes three things :
1. Their base ingratitude. They were oppressed
by another king that knew not Joseph, that is, did
not consider the good service that Joseph had done
to that nation ; for, if he had, he would not have
made so ill a requital to his relations and family.
Those that injure good people are very ungrateful,
for they are the blessings of the age and place they
live in.
2. Their hellish craft and policy. They dealt
subtly with our kindred. Come on, said they, let
us deal wisely, thinking thereby to secure them¬
selves, but it proved dealing foolishly, for they did
but treasure up wrath by it. Those are in a great
mistake, who think they deal subtily for themselves,
when they deal deceitfully or unmercifully with
their brethren.
3. Their barbarous and inhuman cruelty. That
they might effectually extirpate them, they cast out
their young children, to the end they might not live.
The killing of their inf ant-seed seemed a very likely
wav to crush an infant-nation.
Now Stephen seems to observe this tc them, not
only that they might further see how mean their
beginnings were, fitly represented (perhaps with an
eye to the exposing of the young children in Egypt )
by the forlorn state of a helpless, out-cast infant,
(Ezek. 15. 4.) and how much they were indebted to
God for his care of them, which they had forfeited,
and made themselves unworthy of- but also that
they might consider that what they were now doing
against the Christian church in its infancy, was as
impious and unjust, and would be in the issue as
fruitless and ineffectual, as that was which the
Egyptians did against the Jewish church in its in¬
fancy. “ You think you deal subtly in your evil
entreating us, and in persecuting young converts,
you do as they did in castingout the young children ;
but you will find it is to no purpose, in spite of your
malice, Christ’s disciples will increase and multiply.
III. The raising up of Moses to be their deliverer.
Stephen was charged with having spoken blasphe
mous words against Moses, in answer to which
charge, he here speaks very honourably of him.
1. 'Moses was born when the persecution of Israel
was at the hottest, especially in that most cruel in¬
stance of it, the murdering of the new-born children ;
At that time, Moses was born, (v. 20. ) and was him¬
self in danger, as soon as he came into the world,
(as our Saviour also was at Bethlehem,) of falling a
sacrifice to that bloody edict. God is preparing for
his people’s deliverance, then when their day is
darkest, and their distress deepest.
2. He was exceeding fair ; his face began to shine
as soon as he was born, as a happy presage of the
honour God designed to put upon him ; he was, <2r»<oc
-r? ©«? — fair toward God ; he was sanctified from
the womb, and that made him beautiful in God’s
eyes ; for it is the beauty of holiness that is in God’s
sight of great price.
"3. Be was wonderfully preserved in his infancy,
first, by the care of his tender parents, who nourish¬
ed him three months in their own house, as long as
they durst ; and then by a favourable providence
that threw him into the arms of Pharaoh’s daugh¬
ter, who took him up, and nourished him for her own
son ; (v. 21.) for those whom God designs to make
special use of, he will take special care of. And did
he thus protect the. child Moses ? Much more will he
secure the interests of his holy child Jesus (as he is
called, ch. 4. 27.) from the enemies that are gathered
together against him.
4. He became a great scholar; ( v . 22.) He was
learned in all the wisdom of the Egyptians, who were
then famed for all manner of polite literature, par¬
ticularly philosophy, astronomy, and (which perhaps
helped to lead them to idolatry) hieroglyphics.
Moses, having his education at court, had opportu¬
nity of improving himself by the btest books, tutors,
and conversation, in all the arts and sciences, and
had a genius for them. Only we have reason to
think, that he had not so far'forgotten the God of
his fathers, as to acquaint himself with the unlawful
studies and practices of the magicians of Egypt,
any further than was necessary to the confuting of
them.
5. He became a prime minister of state in Egypt ;
that seems to be meant by his being mighty in words
and deeds. Though he had not a ready way of ex¬
pressing himself, but stammered, yet he spake ad¬
mirable good sense, and every- thing he said com¬
manded assent, and carried its own evidence and
force of reason along with it. And in business,
none went on with such courage, and conduct, and
success. Thus was he prepared, by human helps,
for those services, which, after all, lie could not be
thoroughly furnished for without divine illumina¬
tion. Now,’ by all this, Stephen will make it ap¬
pear that notwithstanding the malicious insinuations
of his persecutors, he had as high and honourable
thoughts of Moses as they had.
IV. The attempts which Moses made to deliver
Israel, which thev spurned, and would not close in
with. This Stephen insists much upon, and it serves
for a key to this story, (Exod. 2. 11 — 15.) as does
also that other construction which is put upon it by
the apostle, Heb. 11. 24—26. There it is repre-
68
THE ACTS, VII.
sented as an act of holy self-denial, here as a de¬
signed preludium to, or entrance upon, the public
service he was to be called out to ; (y. 23.) When he
•was full forty years old, in the prime of his time for
preferment in the court of Egypt, it came into his
heart (for God put it there) to visit his brethren the
children of Israel, and to see which way he might
do them any service ; and he shewed himself as a
public person, with a public character :
1. As Israel’s saviour. This he gave a specimen
of in avenging an o/i/iressed Israelite, and killing
the Egyfitian that abused him ; (v. 24.) Seeing one
of his brethren suffer wrong, he was moved with
compassion toward the sufferer, and a just indigna¬
tion at the wrong-doer, as men in public stations
should be, and he avenged him that was ofi/iressecl,
and smote the Egyfitian ; which, if he had been
only a private person, he could not lawfully have
done ; but he knew that his commission from hea¬
ven would bear him out ; and he sufifiosed that his
brethren (who could not but have some knowledge
of the promise made to Abraham, that the nation
that should oppress them God would judge ) would
have understood that God by his hand would deli¬
ver them ; for he could not have had, either pre¬
sence of mind or strength of body, to do what he
did, if he had not been clothed with such a divine
power as evidenced a divine authority. If they had
but understood the signs of the times, they might
have taken this for the dawning of the day of their
deliverance ; but they understood not, they did not
take this, as it was designed, for the setting up of a
standard, and sounding of a trumpet, to proclaim
Moses their deliverer.
2. As Israel’s judge. This he gave a specimen
of, the very next day, in offering to accommodate
matters between two contending Hebrews, wherein
he plainly assumed a public character ; (y. 26. ) He
shewed himself to them as they strove, and, putting
on an air of majesty and authority, he would have
set them at one again, and as their prince have de¬
termined the controversy between them, saying,
Sirs, ye are brethren, by birth and profession of re¬
ligion ; why do ye wrong one to another? For he
observed that (as in most strifes) there was a fault
on both sides ; and therefore, in order to peace and
friendship, there must be a mutual remission and
condescension. When Moses was to be Israels de¬
liverer out of Egypt, he slew the Egyptians, and so
delivered Israel out of their hands; but when he
was to be Israel’s judge, and lawgiver, he ruled
them with the golden sceptre, not the iron rod ; he
did not kill and slay them when they strove, but
gave them excellent laws and statutes, and deter¬
mined upon their complaints and appeals made to
him, Exod. 18. 16.
But the contending Israelite, that was most in the
wrong, thrust him away, ( v . 27.) would not bear
the reproof, though a just and gentle one, but was
ready to fly in his face, with, Who made thee a ruler
and a judge over us? Proud and litigious spirits are
impatient of check and control. Rather would these
Israelites have their bodies ruled with rigour by their
task-masters than be delivered, and have their minds
ruled with reason, by their deliverer. The wrong¬
doer was so enraged at the reproof given him, that
he upbraided Moses with the service he had done
to their nation in killing the Egyptian, which, if
they had pleased, would have been the earnest of
further and greater service ; Wilt thou kill me as \
thou didst the Egyptian yesterday? v. 28. Charging
that upon him as his crime, and threatening to ac¬
cuse him for it, w'hich was the hanging out of the
flag of defiance to the Egyptians, and the banner of
love and deliverance to Israel. Hereupon Mosaf
fled into the land of Midian, and made no more at¬
tempt to delivet Israel till forty years after ; he set¬
tled as a stranger in Midian, married, and had twe
sons, by Jethro’s daughter, v. 29.
Now let us see how this serves Stephen’s pur¬
pose,
(1.) They charged him with blaspheming Moses,
in answer to which lr: retorts upon them the indig¬
nities which their fathers did to Moses, which they
ought to be ashamed of, and humbled for, instead
of picking quarrels thus, under pretence of zeal for
the honour of Moses, with one that had as great a
veneration for him as any of them had.
(2.) They persecuted him for disputing in defence
of Christ, and his gospel, in opposition to which they
set up Moses and his law ; “But” (saith he) “you
had best take heed,” [1.] “Lest you hereby do as
your fathers did, refuse and reject one whom God
has raised up to be to you a Prince, and a Saviour ;
you may understand, if you will not wilfully shut
your eyes against the light, that God will, by this
Jesus, deliver you out of a worse slavery than that
in Egypt ; take heed then of thrusting him away,
but receive him as a Ruler and a Judge over you.”
[2.] “Lest you hereby fare as your fathers fared,
who for this were justly left to die in their slavery,
for the deliverance came not till forty years after ;
this will come of it, you put away the gospel from
you, and it will be sent to the Gentiles ; you will not
have Christ, and you shall not have him, so shall
your doom be,” Matt. 23. 38, 39.
30. And when forty 3rears were expired,
there appeared to him in the wilderness of
mount Sina, an angel of the Lord in a
flame of fire in a bush. 31. When Moses
saw it, he wondered at the sight : and as
he drew near to behold it, the voice of the
Lord came unto him, 32. Saying , I am
the God of thy fathers, the God of Abra¬
ham, and the God of Isaac, and the God
of Jacob. Then Moses trembled, and durst
not behold. 33. Then said the Lord to him,
Put off thy shoes from thy feet : for the
place where thou standest is holy ground.
34. I have seen, I have seen, the affliction
of my people which is in Egypt, and ]
have heard their groaning, and am come
down to deliver them. And now come, ]
will send thee into Egypt. 35. This Moses
whom they refused, (saying, Who made
thee a ruler and a judge ?) the same did
God send to be a ruler, and a deliverer, by
the hands of the angel which appeared to
him in the bush. 36. He brought them
out, after that he had shewed wonders and
signs in the land of Egypt, and in the Red
sea, and in the wilderness, forty jrears.
37. This is that Moses which said unto the
children of Israel, A prophet shall the Lord
your God raise up unto you of your bre¬
thren, like unto me : him shall ye hear.
38. This is he that was in the church in
the wilderness, with the angel which spake
to him in the mount Sina, and with our
fathers : who received the lively oracles to
give unto us. 39. Whom our fathers would
not obey, but thrust him from them, and in
their hearts turned back again into Egypt,
69
THE ACTS, VII.
40. Saying unto Aaron, Make us gods to
go before us : for as for this Moses, which
brought us out of the land of Egypt, we
wot not what is become of him. 41. And
they made a calf in those days, and offered
sacrifice unto the idol, and rejoiced in the
works of their own hands.
Stephen here proceeds in his story of Moses ; and
let any one judge, whether these be the words of
one that was a blasphemer of Moses ; no ; nothing
could be spoken more honourably of him. Here is,
I. The vision which he saw of the glory of God
at the bush ; (x>. 30. ) When forty years were ex¬
pired, during all which time Moses was buried alive
in Midian, and was now grown old, and, one would
think, past service, that it might appear that all his
performances were products of a divine power and
promise, as it appeared that Isaac was a child of
promise, by his being born of parents stricken in
years ; now, at eighty years old, he enters upon that
post of honour to which he was born, in recompense
for his self-denial at forty years old. Observe,
1. Where God appeared to him ; In the wilder¬
ness of mount Sinai, v. 30. And when he appeared
to him there, that was holy ground, (v. 33. ) which
Stephen takes notice of, as a check to those who
prided themselves in the temple, that holy place, as
if there were no communion to be had with God but
there ; whereas God met Moses, and manifested
himself to him, in a remote obscure place in the wil¬
derness of Sinai. They deceive themselves, if they
think God is tied to places ; he can bring his people
into a wilderness, and there speak comfortably to
them.
2. How he appeared to him ; In a flame of fire ;
for our God is a consuming Fire ; and yet the bush,
in which this fire was, though combustible matter,
was not consumed ; which, as it represented the
state of Israel in Egypt, where, though they were
in the fire of affliction, yet they were not consumed,
so perhaps may be looked upon as a type of Christ’s
incarnation, and the union between the divine and
human nature ; God, manifested in the flesh, was as
the flame of fire, manifested in the bush.
3. How Moses was affected with this; (1.) He
wondered at the sight, v. 31. It was a phenomenon
which all his Egyptian learning could not furnish
him with the solution of. He had the curiosity at
first to pry into it ; I will turn aside now, and see
this great sight ; but the nearer he drew, the more
he was struck with amazement ; and, (2. ) He trem¬
bled, and durst not behold, durst not look wistly
upon it ; for he was soon aware that it was not a
fiery meteor, but the angel of the Lord ; and no
other than the Angel of the covenant, the Son of
God himself. This set him a trembling. Stephen
was accused for blaspheming Moses and God, (ch.
6. 11.) as if Moses had been a little god ; but, by
this it appears that he was a man subject to like
passions as we are ; and particularly that of fear,
upon any appearance of the divine Majesty and
Glory.
II. The declaration which he heard of the co¬
venant of God; (v. 32.) The voice of the Lord
came to him; for faith comes by hearing ; and this
was it ; I am the God of thy fathers, the God of
Abraham, the God of Isaac, and the God of Jacob ;
and therefore, 1. “I am the same that I was.” The
covenant God made with Abraham some ages ago,
was, I will be to thee a God, a God all-sufficient.
“Now,” saitli God, “that covenant is still in full
force ; it is not cancelled or forgotten, but I am, as
I was, the God of Abraham, and now I will make it
c appear so ;” for all the favours, all the honours
God put upon Israel, were founded upon this cove¬
nant with Abraham, and flowed from it. 2. “I will
be the same that I am.” For if tfie death of Abra¬
ham, Isaac, and Jacob, cannot break the covenant-
relation between God and them, (as by this it ap¬
pears it could not,) then nothing else can : and then
he will be a God,
(1.) To their souls, which are now separated from
their bodies. Our Saviour by this proves the future
state, Matt. 22. 31. Abraham is dead, and yet God
is still his God, therefore Abraham is still alive.
God never did that for him in this world, which
would answer the true intent and full extent of that
promise, that he would be the God of Abraham ;
and therefore it must be done for him in the other
world. Now this is that life and immortality which
are brought to light by the gospel, for the full con¬
viction of the Sadducees, who denied it. Those
therefore who stood up in defence of the gospel,
and endeavoured to propagate that, were so far from
blaspheming Moses, that they did the greatest ho¬
nour imaginable to Moses, and that glorious disco¬
very which God made of himself to him at the bush.
(2.) To their seed. God, in declaring himself
thus the God oj their fathers, intimated his kindness
to their seed, that they should be loved for the fa¬
thers’ sakes, Rom. li. 28. Deut. 7. 8.' Now the
preachers of the gospel preached up this covenant,
the promise made of God unto the fathers ; unto
which promise, those of the twelve tribes, that did
continue serving God, hoped to come, ch. 26. 6, 7.
And shall they, under colour of supporting the holy
place, and the law, oppose the covenant which was
made with Abraham and his seed, his spiritual seed,
before the law was given, and long before the holy
place was built? Since God’s glory must be for ever
advanced, and our glorying for ever silenced, God
will have our salvation to be by promise', and not by
the law ; the Jews therefore who persecuted the
Christians, under pretence that they blasphemed the
law, did themselves blaspheme the promise, and for¬
sook all their own mercies that were contained in it.
III. The commission which God gave him to de¬
liver Israel out of Egypt. The Jews set up Moses
in competition with Christ, and accused Stephen as
a blasphemer, because he did not do so too. But
Stephen here shews that Moses was an eminent
type of Christ, as he was Israel’s deliverer. When
God had declared himself the God of Abraham, he
proceeded,
1. To order Moses into a reverent posture ; “ Put
off thy shoes from thy feet. Enter not upon sacred
things with low, and cold, and common thoughts.
Keep thy foot, Eccl. 5. 1. Be not hasty and rash in
thy approaches to God ; tread softly.”
2. To order Moses into a very eminent service.
When he is ready to receive commands, he shall
have commission. He is commissioned to demand
leave from Pharaoh for Israel to go out of his land,
and to enforce that demand, v. 34. Observe, (1.)
The notice God took both of their sufferings, and
of their sense of their sufferings ; I have seen, I
have seen, their affliction, and have heard their
groaning. God has a compassionate regard to the
troubles of his church, and the groans of his perse¬
cuted people ; and their deliverance takes rise from
his pity. (2. ) The determination he fixed to redeem
them by the ha?id of Moses ; I am come down to
deliver them. It should seem, though God is pre¬
sent in all places, yet he uses that expression here,
of coming down to deliver them, because that deli¬
verance was typical of what Christ did, when, for
us men, and. for our salvation, he came down from
heaven ; he that ascended, first descended. Moses
is the man that must be employed ; Come, and I will
send thee into Egypt ; and if God send him, he will
own him, and give him success.
70
THE ACTS, VII
IV. His acting in pursuance of this commission, I
■wherein he was a figure of the Messiah. And Ste¬
phen takes notice here again of the slights they had
put upon him, the affronts they had given him, and
their refusal to have him to reign over them, as
tending very much to magnify his agency in their
deliverance.
1. God put honour upon him, whom they put
contempt upon; (v. 35.) This Moses whom they
refused, whose kind offers, and good offices they
rejected with scorn, saying, Who made thee a ruler
and a judge ? Thou takest too much upon thee, thou
son of Levi ; (Numb. 16. 3.) that same Moses, did
God send to be a ruler, and a deliverer, by the hands
of the angel which appeared to him in the bush. It
may be understood, either that God sent to him by
the hand of the angel ; or, that by the hand of the
angel going along with him, he became a complete
deliverer. Now, by this example, Stephen would
intimate to the council. That this Jesus whom they
now refused, as their fathers did Moses, saying,
Who made thee a Prophet and a King? Who gave
thee this authority ? Even this same has God ad¬
vanced to be a Prince and a Saviour, a Ruler and a
Deliverer ; as the apostles had told them a while
ago, (ch. 5. 30.) that the Stone which the builders
refused, was become the head-stone in the corner,
ch. 4. 11.
2. God shewed favour to them by him, and he
was very forward to serve them, though they had
thrust him away. God might justly have refused
them his service, and he might justly have declined
it ; but it is all forgotten, they are not so much as
upbraided with it, v. 36. He brought them out,
notwithstanding, after that he had shewed wonders
and signs in the land of Egypt ; which were after¬
ward continued for the completing their deliver¬
ance, according as the case called for it, in the Red
sea, and in the wilderness forty years. So far is he
from blaspheming Moses, that he admires him as a
glorious instrument in the hand of God, for the form¬
ing of the Old Testament church. But it does not
at all derogate from his just honour to say, that he
was but an instrument, and that he is outshone by
this Jesus, whom he encourages these Jews yet to
close with, and to come into his interest, not fearing
but that then they should be received into his fa¬
vour, and receive benefit by him, as the people of
Israel were delivered by Moses, though they had
once refused him.
V. His prophecy of Christ and his grace, v. 37.
He not only was a type of Christ, (many were so,
that perhaps had not an actual foresight of his day,)
but Moses spake of him ; (v. 37.) This is that Mo¬
ses, which said unto the children of Israel, A prophet
shall the Lord your God raise up unto you of your
brethren. This is spoken of as one of the greatest
honours God put upon him, (nay as that which ex¬
ceeded all the rest,) that by him he gave notice
to the children of Israel of the great Prophet that
should come into the world, raised their expectation
of him, and obliged them to receive him. When
his bringing of them out of Egypt is spoken of, it is
with an emphasis of honour, This is that Moses!
(Exod. 6. 26.) And so it is here, This is that Moses !
Now this is very full to Stephen’s purpose ; in as¬
serting that Jesus should change the customs of
the ceremonial lgw, he was so far from blasphem¬
ing Moses, that really he did him the greatest ho¬
nour imaginable, by. shewing how the prophecy of
Moses was accomplished, which was so clear, that,
as Christ told them himself, If they had believed
Moses , they would have belitrved him, John 5. 46.
1. Moses, in God’s name, told them, that, in the
fulness of time, they should have a Prophet raised
up among them, one of their own nation, that should
be like unto him, (ch. 18. 15, 18.) a Ruler and a
Deliverer, a Judge and a Lawgiver, like him ; who
should therefore have authority to change the cus¬
toms that he had delivered, and to bring in a better
hope, as the Mediator of a better testament.
2. He charged them to hear that Prophet, to re¬
ceive his dictates, to admit the change he \yould
make in their customs, and to submit to him in every
thing ; and this will be the greatest honour you can
do to Moses and to his law, who said, Hear ye him ;
and came to be a witness to the repetition of this
charge by a voice from heaven, at the transfgura-
tion of Christ, and by his silence he gave consent to
it, Matt. 17. 5.
VI. The eminent services which Moses continued
to do to the people of Israel, after he had been in¬
strumental to bring them out of Egypt, v. 38. And
herein also he was a type of Christ, who yet so far
exceeds him, that it is no blasphemy to sav, “ He has
authority to change the customs "that Moses deli¬
vered.” It was the honour of Moses,
1. That he was in the church hi the wilderness ;
he presided in all the affairs of it for forty years ;
was king in Jeshurun, Deut. 33. 5. The camp of
Israel is here called the church in the wilderness ;
for it was a sacred society, incorporated by a divine
charter under a divine government, and blessed with
divine revelation. The church in the wilderness
was a church, though it was not yet perfectly form¬
ed, as it was to be when they came to Canaan, but
every man did that which was right in his own eyes,
Deut. 12. 8, 9. It was the honour of Moses, that he
was in that church, and many a time it had been
destroyed if Moses had not been in it to intercede for
it. But Christ is the President and Guide of a more
excellent and glorious church than that in the wil¬
derness was, and is more in it, a^'the life and soul
of it, than Moses could be in that.
2. That he was with the angel that spake to him in
the mount Sinai, and with our fathers ; was with
him in the holy mount twice forty days, with the
angel of the covenant, Michael, our Prince. Moses
was immediately conversant with God, but never
lay in his bosom as Christ did from eternity. Or,
these words may be taken thus ; Moses was in the
church in the wilderness, but it was with the angel
that spake to him in mount Sinai, that is, at the burn¬
ing bush ; for that was said to be at mount Sinai, (v.
30.) that angel went before him, and was guide to
him, else he could not have been a guide to Israel ;
of this God speaks, (Exod. 23. 20.) I send an angel
before thee, and Exod. 33. 2. And see Numb. 20. 16.
He was in the church with the angel, without whom
he could have done no service to the church ; but
Christ is himself that angel, which was with the
church in the wilderness, and therefore has an au¬
thority above Moses.
3. That he received the lively oracles to gix'e unto
them ; not only the ten commandments, but the
other instructions which the Lord spake unto Clo¬
ses, saying, Speak them to the children of Israel.
(1.) The words of God are oracles, certain and in¬
fallible, and of unquestionable authority and obliga¬
tion ; they are to be consulted as oracles, and by
them all controversies must be determined. (2.)
They are lively oracles, for they are the oracles of
the living God, not of the dumb and dead idols of the
heathens ; the word that God speaks, is spirit and
life ; not that the law of Moses could give life, but
it shewed the way to life ; If thou wilt enter into
life, keep the commandments. (3.) Moses received
them from God, and delivered nothing as an oracle
to the people but what he had first received from
God. (4.) The lively oracles which he received
from God, he faithfully gave to the people, to be
observed and preserved. It was the principal pri¬
vilege of the Jews, that to them were committed the
| oracles of God: and it was bv the hand of Moses
71
THE ACTS, Vll.
that they were committed. As Moses gave them
not that bread, so neither did he give them that law
from heaven, (John 6. 32.) but God gave it them ;
and he that gave them those customs by his servant
Moses, might, no doubt, when he pleased, change
the customs by his Son Jesus, who has received
more lively oracles to give unto us, than Moses did.
VII. The contempt that was, after this, and not¬
withstanding this, put upon him by the people.
They that charged Stephen with speaking against
Moses, would do well to answer what their own an¬
cestors had done, and they tread in their steps.
1. They would not obey him, but thrust him from
them, v. 35. They murmured at him, mutinied
against him, refused to obey his orders, and some¬
times were ready to stone him. Moses did indeed
give them an excellent law, but by this it appeared
that it could not make the comers thereunto perfect,
(Heb. 10. 1.) for in their hearts they turned back
again into Egypt, and preferred their garlick and
onions there, before the manna they had under the
conduct of Moses, or the milk and honey they hoped
for in Canaan. Observe, Their secret disaffection to
Moses, and inclination to Egyptianism, (if I may so
call it,) were, in effect, turning back to Egypt, it
was doing it in heart ; many that pretend to be go¬
ing forwards toward Canaan, by keeping up a shew
and profession of religion, are, at the same time, in
their hearts turning back to Egypt, like Lot’s wife
to Sodom, and will be dealt with as deserters, for it
is the heart that God looks at. Now if the customs
that Moses delivered to them could not prevail to
change them, wonder not that Christ comes to
change the customs, and to introduce a more spiri¬
tual way of worship.
2. They made a golden ca// instead of him, which,
beside the affront that was thereby done to God,
was a great indignity to Moses : for it was upon this
consideration that they made the calf : because, as
for this Moses, who brought us out of tM land of
Egypt, we wot not what is become of him ; there¬
fore make us gods of gold ; as if a calf were suffici¬
ent to supply the want of Moses, and as capable of
going before them into the promised land. So they
made a calf in those days when the law was given
them, and offered sacrifices unto the idol, and re¬
joiced in the work of their own hands. So proud
were they of their new god, that when they had
sitten down to eat and drink, they rose up to play !
By all this it appears that there was a great deal
which the law could not do, in that it was weak
through the flesh ; it was therefore necessary that
this law should be perfected by a better hand, and
he was no blasphemer against Moses, who said
Christ had done it.
42. Then God turned, and gave them
up to worship the host oC heaven ; as it is
written in the book of the prophets, O ye
house of Israel, have ye offered to me slain
beasts, and sacrifices, by the space of forty
years in the wilderness ? 43. Yea, ye took
up the tabernacle of Moloch, and the star
of your god Remphan, figures which ye
made, to worship them : and I will carry
you away beyond Babylon. 44. Our fa¬
thers had the tabernacle of witness in the
wilderness, as he had appointed, speaking
unto Moses, that he should make it ac¬
cording to the fashion that he had seen.
45. Which also our fathers that came after,
brought in with Jesus into the possession
of the Gentiles, whom God drave out be-
[ fore the face of our fathers, unto the days
ol David. 4G. Who found favour before
God, and desired to find a tabernacle for
the God of Jacob. 47. But Solomon built
him a house. 48. Howbeit the most High
dwelleth not in temples made with hands ;
as saith the prophet, 49. Heaven is my
throne, and earth is my footstool: what
house will ye build me ? saith the Lord :
or what is the place of my rest ? 50. Hath
not my hand made all these things ?
Two things we have in these verses :
I. Stephen upbraids them with the idolatry of
their fathers, which- God gave them up to, as a pu¬
nishment for their early forsaking him in worship¬
ping the golden calf ; and this was the saddest pu¬
nishment of all for that sin, "as it was of the idolatry
of the Gentile world, that God gave them up to a
reprobate sense. When Israel was joined to idols,
joined to the golden calf, and, not long after, to
Baal-peor, God said, Let them alone ; let them go
on, v. 42. Then God turned, and gave them up to
worship the host of heaven. He particularly cau¬
tioned them not to do it, at their peril, and gave them
reasons why they should not ; but when they were
bent upon it he gave them up to their own hearts
lust, withdrew his restraining grace, and then they
walked in their own counsels, and were so scanda¬
lously mad upon their idols, as never any people
were. Compare Deut. 4. 19. with Jer. 8. 2.
For this he quotes a passage out of Amos 5. 25. For
it would be less invidious to tell them their own from
an Old Testament prophet, who upbraids them,
1. For not sacrificing to their own God in the wil¬
derness ; (v. 42.) Have ye offered to me slain beasts,
and sacrifices, by the space of forty years in the wil¬
derness ? No ; during all that time it was intermit¬
ted ; they did not so much as keep the passover after
the second year. It was God’s condescension to
them, that he did not insist upon it during their un¬
settled state; but then let them consider how ill they
requited him, in offering sacrifices to idols, when
God dispensed with their offering to him. This is
also a check to their zeal for the customs that Mo¬
ses delivered to them, and their fear of having them
changed by this Jesus, that immediately after they
were delivered, they were for forty years together
disused as needless things.
2. For sacrificing to other gods after they came to
Canaan ; ( v . 43.) Ye took up the tabernacle of Mo¬
loch. Moloch was the idol of the children of Am¬
mon, to which they barbarously offered their own
children in sacrifice, which they could not do with¬
out great terror and grief to themselves and their
families ; yet this unnatural idolatry they arrived at,
when God gave them up to worship the host of hea¬
ven. See 2 Chron. 28. 3. It was surely the strong¬
est delusion that ever people were given up to, and
the greatest instance of the power of Satan in the
children of disobedience, and therefore it is here spo¬
ken of emphatically, Yea, you took uh the taberna¬
cle of Moloch , you, submitted even to that, and to
the worship of the star of your god Remphan ; some
think, it signifies the moon, as Moloch does the sun ;
others take it for Saturn, for that planet is called
Rejnphan, in the Syriac and Persian languages.
The Septuagint. puts’ it for Chiun, as being a name
more commonly known. They had images repre¬
senting the star, like the silver shrines for Diana,
here called the figures which they made to worship.
Dr. Lightfoot thinks they had figures representing
the whole starry firmament, with all the constella¬
tions, and the planets> and these are called Rem¬
phan, “the high representation,” like the celestial
72
THE ACTS, VII.
globe. A poor thing to make an idol of, and yet ;
better than a golden calf !
Now for this it is threatened, I will carry you away
beyond Babylon. In Amos it is beyond Damascus,
meaning to Babylon, the land of the north. But
Stephen changes it, with an eye to the captivity of
the ten tribes, who were carried away beyond Ba¬
bylon, by the river of Gozan, and in the cities of the
Medes, 2 Kings 17. 6. Let it not therefore seem
strange to them, to hear of the destruction of this
place, for they had heard of it many a time from the
prophets of the Old Testament, who were not there¬
fore accused as blasphemers by any but the wicked
rulers. It was observed, in the debate on Jeremi¬
ah’s case, that Micah was not called to an account,
though he prophesied, saying, Zion shall be ploughed
as a field, Jer. 26. 18, 19.
II. He gives an answer particularly to the charge
exhibited against him relating to the temple, that
he spake blasphemous words against that holy
place, v. 44 — 50. He was accused for saying that
Jesus would destroy this holy place ; “And what if
I did say so ?” (saith Stephen ;) “the glory of the
holy God is not bound up in the glory of this holy
place, but that may be preserved untouched, though
this be laid in the dust for,
1. It was not till our fathers came into the wilder¬
ness, in their way to Canaan, that they had any fixed
place of worship ; and yet the patriarchs, many ages
before, worshipped God acceptably at the altars
they had adjoining to their own tents in the open air
— sub dio ; and he that was worshipped without a
holy place, in the first, and best, and purest ages of
the Old Testament church, may and will be so when
this holy place is destroyed, without any diminution
to his giory.
2. The holy place was at first but a tabernacle,
mean and moveable, speaking itself to be short¬
lived, and not designed to continue always. Why
might not this holy place, though built of stones, be
decently brought to its end, and give place to its
betters, as well as that though framed of curtains ?
As it was no dishonour, but an honour, to God, that
the tabernacle gave way to the temple, so it is now
that the material temple gives way to the spiritual
one, and so it will be when, at last, the spiritual
temple shall give way to the eternal one.
3. That tabernacle was a tabernacle of witness, or
of testimony, a figure for the time then present,
(Heb. 9. 9.) a figure of good things to come, of the
true tabernacle which the Lord pitched, and not
men, Heb. 8. 2. This was the glory both of the ta¬
bernacle and temple, that they were erected for a
testimony of that temple of God, which in the latter
days should be opened in heaven, (Rev. 11. 19.) and
of Christ's tabernacling it on earth, (as the word is,
John 1. 14.) and of the temple of his body.
4. That tabernacle was framed just as God ap¬
pointed, and according to the fashion which Moses
saw in the mount; which plainly intimates that it
had reference to good things to come ; its rise being
heavenly, its meaning and tendency were so ; and
therefore it was no diminution at all to its glory, to
say, that this temple made with hands should be des¬
troyed, in order to the building of another made
without hands ; which was Christ’s crime, (Mark
14. 58.) and Stephen’s.
5. That tabernacle was pitched first in the wil¬
derness ; it was not a native of this land of yours,
(to which you think it must for ever be confined,)
but was brought in in the next age, by our fathers,
who came after those who first erected it, into the
possession of the Gentiles, into the land of Canaan,
which had long been in the possession of the de¬
voted nations, whom God drove out before the face
/of our fathers. And why may not God set up his
spiritual temple, as he had done the material taber¬
nacle, in those countries that were now the posses¬
sion of the Gentiles? That tabernacle was brought
in by those who came with Jesus, that is, Joshua.
And I think, for distinction-sake, and to prevent
mistakes, it ought to be so read, both here and Heb.
4. 8. Yet, in naming Joshua here, which, in Greek,
is Jesus, there may be a tacit intimation, that as the
Old Testament Joshua brought in that typical taber¬
nacle, so the New Testament Joshua should bring
in the true tabernacle into the possession of the
Gentiles.
6. That tabernacle continued for many ages, even
to the days of David, above four hundred years, be¬
fore there was any thought of building a temple, v.
45. David, having found favour before God, did
indeed desire this further favour, to have leave to
build God a house, to be a constant, settled taberna¬
cle or dwelling-place, for the Shechinah, or the to¬
kens of the presence of the God of Jacob, v. 46.
Those who have found favour with God, should
shew themselves forward to advance the interests
of his kingdom among men.
7. God had his heart so little upon a temple, or
such a holy place as they were so jealous for, that,
when Davfd desired to build one, he was forbidden
to do it ; God was in no haste for one, as he told Da¬
vid ; (2 Sam. 7. 7. ) and therefore it was not he, but
his son Solomon, some years after, that built him a
house. David had all that sweet communion with
God in public worship, which we read of in his
psalms, before there was any temple built.
8. God often declared, that temples, made with
hands, were not his delight, nor could add any
thing to the perfection of his rest and joy. Solo¬
mon, when he dedicated the temple, acknowledged
that God dwelleth not in temples made with hands ;
he has not need of them, is not benefited by them,
cannot be confined to them. The whole world is his
temple, in which he is every where present, and fills
it with his glory ; and what occasion has he for a
temple then to manifest himself in ? Indeed the pre¬
tended deities of the heathen needed temples made
with hands, for they were gods made with hands,
( v . 41.) and had no other place to manifest them¬
selves in than in their own temples ; but the one
only true and living God needs no temple, for the
heaven is his throne, in which he rests, and the earth
is his footstool, over which he rules ; (v. 49, 50.) and
therefore, What house will ye build me, comparable
to this which I have already ? Or, what is the place
of my rest ? What need have I of a house, either to
repose myself in, or to shew myself? Hath not my
hand made all these things ? And these shew his eter¬
nal power and Godhead; (Rom. 1. 20.) they shew
themselves so to all mankind, that they are without
excuse, who worship other gods. And as the world
is thus God’s temple, wherein he is manifested, so
it is God’s temple in which he will be worshipped.
As the earth is full of his glory, and is therefore his
temple, (Isa. 6. 3.) so the earth is, or shall be, full
of his p raise , (Hab. 2. 3.) and all the ends of the
earth shall fear him; (Ps. 67. 7.) upon that ac¬
count it is his temple. It was therefore no reflection
at all upon this holy place, however they might take
it, to say that Jesus shall destroy this temple and set
up another, into which all nations shall be admitted,
ch. 15. 16, 17. And it would not seem strange to
them who considered that scripture which Stephen
here quotes, (Isa. 66. 1 — 3.) which, as it spake God’s
comparative contempt of the external part of his
service, so it plainly foretold the rejection of the un¬
believing Jews, and the welcome of the Gentiles
into the church, that were of a contrite spirit.
51. Ye stiff-necked, and uncircumcised
in heart and cars, ye do always resist the
| Holy Ghost ’ as your fathers did, so do ye
73
THE ACTS, VII.
52. Which of the prophets have not your
fathers persecuted ? And they have slain
them which shewed before of the coming
of the just One, of whom ye have been
now the betrayers and murderers: 53.
Who have received the law by the dispo¬
sition of angels, and have not kept it.
Stephen was going on in his discourse, (as it should
seem by the thread of it,) to shew that, as the tem¬
ple, so the temple-service must come to an end, and
it would lie the glory of both to give way to that
worship of the Father in spirit and in truth , which
was to be established in the kingdom of the Messiah,
stripped of the pompous ceremonies of the old law ;
and so he was going to apply all this which he had
said, more closely to his present purpose ; but lie
perceived they could not bear it; they could pa¬
tiently hear the history of the Old Testament told ;
(it was a piece of learning which they themselves
dealt much in ;) but if Stephen go about to tell
them that their power and tyranny must come
down, and that the church must be governed by a
spirit of holiness and love, and heavenly-mlnded-
ness, they will not so much as give him the hearing.
It is probable that he perceived this, and that they
were going to silence him ; and therefore he breaks
off abruptly in the midst of his discourse, and by
that spirit of wisdom, courage and power where¬
with he was filled, he sharply rebuked his persecu¬
tors, and gave them their own ; for if they will not
admit the testimony of the gospel to them, it shall
become a testimony against them.
I. They, like their fathers, were stubborn and
wilful, and would not be wrought upon by the va¬
rious methods God took to reclaim and reform
them ; they were like their fathers, inflexible both
to the word of God and to his providences.
1. They were stiff-necked, (y. 51.) and would not
submit their necks to the sweet and easy yoke of
God’s government, nor draw in it, but were like a
bullock, unaccustomed to the yoke ; or they would not
bow their heads, no not to God himself, would not
do obeisance to him, would not humble themselves
before him ; the stiff neck is the same with the hard
heart, obstinate and contumacious, and that will not
yield — the general character of the Jewish natibn,
Exod. 32. 9.-33. 3, 5.-34. 9. Deut. 9. 6, 13.—
31. 27. Ezek. 2. 4.
2. They were uncircumcised in heart and ears ;
their hearts and ears were not devoted and given up
to God, as the body of the people were in profes¬
sion by the sign of circumcision; “In name and
shew you are circumcised Jews, but in heart and
ears you are still uncircumcised heathens, and pay
no more deference to the authority of your (jod
than they do, Jer. 9. 26. You are under the power
of unmortified lusts and corruptions, which stop
your ears to the voice of God, and harden your
hearts to that which is both most commanding and
most affecting.” 4' hey had not that circumcision
made without hands, in putting off the body of the
i sins of the flesh, Col. 2. 11.
I II. They, like their fathers, were not only not in-
| fluenced by the methods God took to reform them,
I but they were enraged and incensed against them ;
I Ye do always resist the Holy Ghost.
1. They resisted the Holy Ghost speaking to them
1 by the prophets, whom they opposed ancl contra-
| dieted, hated and ridiculed ; this seems especially
meant here, by the following explication, Which of
the prophets Have not your fathers persecuted? In
persecuting and silencing them that spake by the
inspiration of the Holy Ghost, they resisted the Holy
Ghost. Their fathers resisted the Holy Ghost in
the prophets that God raised up to them, and so did
Vol. VI.— K
they in Christ’s apostles and ministers, who spake
by the same Spirit, and had greater measures of his
gifts than the prophets of the Old Testament had,
and yet were more resisted.
2. They resisted the Holy Ghost striving with
them by their own consciences, and would not com¬
ply with the convictions and dictates of them. God’s
Spirit strove with them as with the old world, but
in vain ; they resisted him, took ’part with then-
corruptions against their convictions, and rebelled
against the light. There is that in our sinful hearts,
that always resists the Holy Ghost, a flesh that lusts
against the Spirit, and wars against his motions;
but in the hearts of God’s elect, when the fulness
of time comes, this resistance is overcome and over¬
powered, and after a struggle the throne of Christ
is set up in the soul, and every thought that had ex¬
alted itself against it, is brought into captivity to it,
2 Cor. 10. 4, 5. That grace therefore which effects
this change, might more fitly be called victorious
grace, than irresistible.
III. They, like their fathers, persecuted and slew
those whom God sent unto them to call them to duty,
and make them offers of mercy.
1. Their fathers had been the cruel and constant
persecutors of the Old Testament prophets \v.
57.) Which of the prophets have not your fathers
persecuted ? More or less, one time or other, they
had a blow at them all. With regard even to those
that lived in the best reigns, when the princes did
not persecute them, there was a malignant party in
the nation that mocked at them and abused them,
and most of them were at last, either by colour of
law, or popular fury, put to death ; and that which
aggravated the sin of persecuting the prophets, was,
that the business of the prophets they were so spite¬
ful at, was, to shew before of the coming of the Just
One ; to give notice of God’s kind intentions toward
that people, to send the Messiah among them in the
fulness of time. They that were the messengers of
such glad tidings, should have been courted and ca¬
ressed, and have had the preferments of the best of
benefactors ; but, instead of that, they had the treat¬
ment of the worst of malefactors.
2. They had been the betrayers and murderers
of the Just One himself, as Peter had told them, ch.
3. 24. — 5. 30. They had hired Judas to betrav him,
and had in a manner forced Pilate to condemn him ;
and therefore it is charged upon them, that they
were his betrayers and murderers. Thus they were
the genuine seed of those who slew them that fore¬
told his coming, which by slaying him, they shewed
they would have done if they had lived then ; and
thus, our Saviour had told them, they brought upon
themselves the guilt of the blood of all the pro¬
phets. Which of the prophets would they have
shewed any respect to, who had no regard to the
Son of God himself?
IV. They, like their fathers, put contempt upon
divine revelation, and would not be guided and go¬
verned by it ; and this was the aggravation of their
sin, that God had given, as to their fathers his law,
so to them his gospel, in vain.
1. Their fathers received the law, and have not
kept it, v. 53. God wrote to them the great things
of his law, after he had first spoken to them ; and
yet they were counted by them as a strange or
foreign thing, which they were no way concerned
in. The law is said to be received by the disposition
of angels, because angels were employed in the so¬
lemnity of giving the law ; in the thunderings and
lightnings, and the sound of the trumpet. It is said
to be ordained by angels ; (Gal. 3. 19.) God is said
| to come with ten thousand of his saints, to give the
i law ; (Deut. 33. 2.) and it was a word spoken by an-
j gels, Heb. 2. 2. This put an honour both upon the
I law and the Lawgiver, and should increase our vc
74
THE ACTS, VII.
neratlon for both. But they that thus received the I
law, yet kept it not, but by making the golden calf
broke it immediately in a capital instance.
2. They received the gospel now, by the disposi- |
tion, not of angels, but of the Holy Ghost ; not with
the sound of a trumpet, but, which was more strange,
in the gift of tongues, and yet they did not embrace
it. They would not yield to the plainest demonstra¬
tions, any more than their fathers before them did,
for they were resolved not to comply with God
either in his law or in his gospel.
We have reason to think Stephen had a great
deal more to say, and would have said it, if they
would have suffered him ; but they were wicked
and unreasonable men with whom he had to do, that
could no more hear reason than they could speak it.
54. When they heard these things, they
were cut to the heart, and they gnashed
on him with their teeth. 55. But he, being
full of the Holy Ghost, looked up stead¬
fastly into heaven, and saw the glory of
God, and Jesus standing on the right hand
of God. 56. And said, Behold, I see the
heavens opened, and the Son of man stand¬
ing on the right hand of God. 57. Then
they cried out with a loud voice, and
stopped their ears, and ran upon him with
one accord, 58. And cast him out of the
city, and stoned him: and the witnesses
laid down their clothes at a young man’s
feet, whose name was Saul. 59. And they
stoned Stephen, calling upon God , and say¬
ing, Lord Jesus, receive my spirit. 60.
And he kneeled down, and cried with a
loud voice, Lord, lay not this sin to their
charge. And when he had said this, he
fell asleep.
We have here the death of the first martyr of the
Christian church, and there is in this story a lively
instance of the outrage and fuiy of the persecutors,
(such as we may expect to meet with if we are
called out to suffer for Christ,) and of the courage
and comfort of the persecuted, that are thus called
out. Here is hell in its fire and darkness, and hea¬
ven in its light and brightness ; and these here serve
as foils to set off each other. It is not here said,
that the votes of the council were taken upon his
case, and that by the majority he was found guilty,
and then condemned and ordered to be stoned to
death, according to the law, as a blasphemer ; but,
it is likely, so it was, and that it was not by the vio¬
lence of the people, without order of the council,
that he was put to death ; fol- here is the usual cere¬
mony of regular executions — he was cast out of the
city, and the hands of the witnesses were first upon
him.
Let us observe here the wonderful discomposure
of the spirits of his enemies and persecutors, and
the wonderful composure of his spirit.
I. See the strength of corruption in the persecu¬
tors of Stephen ; malice in perfection, hell itself
broken loose, men become incarnate devils, and the
serpent’s seed spitting their venom !
]. When they heard these things, they were cut to
the heart, (v. 54.) Jirrptovro, the same word that is
used Heb. 11. 37. and translated, they were sawn
asunder. They were put to as much torture in their
minds as ever the martyrs were put to in their bo¬
dies. They were filled with indignation at the un¬
answerable arguments that Stephen urged for their
conviction, and that they could find nothing to say
against them. They were not pricked to the heart
with sorrow, as those were ch. 2. 37. but cut to the
heart with rage and fury, as they themselves were,
ch. 5. 33. Stephen rebuked them sharply, as Paul
expresses it, (Tit. 1. 13.) <wro7s,uac — cuttingly , for
they were cut to the heart by the reproof. Note,
Rejecters of the gospel and opposers of it are really
tormentors to themselves. Enmity to God is a heart¬
cutting thing; faith and love are heart-healing. When
they heard how he that looked like an angel before
he began his discourse, talked like an angel, like a
messenger from heaven, before he had done it, they
were like a wild bull in a net, full of the fury of the
Lord, (Isa. 51. 20.) despairing to run down a cause
so bravely pleaded, and yet resolved not to yield
to it.
2. They gnashed upon him with their teeth ; this
speaks, (l.) Great malice and rage against him.
Job complained of his enemy, that he gnashed upon
him with his teeth, Job 16. 9. The language of this
was, 0 that we had of his flesh to eat l Job 31. 31.
They grinned at him, as dogs at those they are en¬
raged at; and therefore Paul, cautioning against
those of the circumcision, says, Beware of dogs,
Phil. 3. 2. Enmity at the saints turns men into
brute beasts. (2.) Great vexation within them¬
selves ; they fretted to see in him such manifest to¬
kens of a divine power and presence, and it vexed
them to the heart. The wicked shall see it, and be
rieved, he shall gnash with his teeth and melt away,
s. 112. 10. Gnashing with the teeth is often used
to express the horror and torments of the damned.
Those that have the malice of hell, cannot but have
with it some of the pains of hell.
3. They cried out with a loud voice; (v. 50.) to
irritate and excite one another, and to drown the
noise of the clamours of their own and one another’s
consciences : when he said, I see heaven opened,
they cried with a loud voice, that he might not be
heard to speak. Note, It is very common for a
righteous cause, particularly the righteous cause of
Christ’s religion, to be endeavoured to be run down
by noise and clamour ; what is wanting in reason is
made up in tumult, and the cry of him that ruleth
among fools, while the words of the wise are heard
in c/uiet. They cried with a loud voice, as soldiers
when they are going to engage in battle, mustering
up all their spirit and vigour for this desperate en¬
counter.
4. They stop/ied their ears, that they might not
hear their own noisiness; or perhaps, under pre¬
tence that thev could not bear to hear his blasphe¬
mies. As Caiaphas rent his clothes when Christ
said, Hereafter ye shall see the Son of man coming
in glory, (Matth. 26. 64, 65.) so these here stopped
their ears when Stephen said, I now see the Son of
man standing in gloi~y ; both pretending that what
was spoken was not to be heard with patience.
Their stopping their ears was, (1.) A manifest spe¬
cimen of their wilful obstinacy ; they were resolved
they would not hear what had a tendency to con¬
vince them, which was what the prophets often
complained of ; they were like the deaf adder, that
will not hear the voice of the charmer, Ps. 58. 4, 5.
(2.) It was a fatal omen of that judicial hardness to
which God would give them up. They stopped their
ears, and then God, in a wav of righteous judgment,
stopped them. That was the work that was now in
doing with the unbelieving Jews ; Make the heart of
this people fat, and their ears heavy ; thus was Ste¬
phen’s character of them answered, Ye uncircum¬
cised in heart and ears.
5. They ran upon him with one accord ; the peo¬
ple and the elders of the people, judges, prosecu¬
tors, witnesses, and spectators, they all flew upon
him, as beasts upon their prey. See how violen*
75
THE ACTS, VII.
they were, and in what haste ; they ran upon him,
though there was no danger of his out-running them :
and see how unanimous they were in this evil thing ;
they ran upon him with one accord , one and all,
hoping thereby to terrify him, and put him into
confusion ; envying him his composure and comfort
in soul, with which he wonderfully enjoyed himself
in the midst of this hurry ; they did all they could
to ruffle him.
6. They cast him out of the city, and stoned him;
as if he were not worthy to live in Jerusalem ; nay
not worthy to live in this world ; pretending herein
to execute the law of Moses, (Lev. 24. 16.) He that
blasphemeth the name, of the Lord, shall surely be
put to death, all the congregation shall certainly
stone him. And thus they had put Christ to death,
when this same court had found him guilty of blas¬
phemy, but that, for his greater ignominy, they
were desirous that he should be crucified, and God
over-ruled it for the fulfilling of the scripture. The
fury with which they managed the execution, is in¬
timated in that they cast him out of the city, as if
they could not bear the sight of him ; they treated
him as an anathema, as the off-scouring of all things.
The witnesses against him were the leaders in the
execution, according to the law, (Dent. 17. 7.) The
hands of the witnesses shall be first upon him, to put
him to death, and particularly in the case of blas¬
phemy, Lev. 24. 14. Deut. 13. 9. Thus they were
to confirm their testimony. Now the stoning of a
man being a laborious piece of work, the witnesses
put off their upper garments, that they might not
hang in their way, and they laid them down at a
young man’s feet, whose name was Saul, now a
pleased spectator of this tragedy ; it is the first time
we find mention of his name, we shall know it and
love it better when we find it changed to Paul, and
him changed from a persecutor into a preacher.
This little instance of his agency in Stephen’s death
he afterward reflected upon with regret ; {cli. 22.
20.) I kep t the raiment of them that slew him.
II. See the strength of grace in Stephen, and the
wonderful instances of God’s favour to him, and
working in him. As his persecutors were full of
Satan, so was he full of the Holy Ghost, fuller than
ordinary, anointed with fresh oil for the combat,
that, as the day, so might the strength be. Upon
this account they are blessed, who are persecuted for
righteousness-sake , that the Spirit of God and of
glory rests upon them, 2 Pet. 4. 14. When he was
chosen to public service, he was described to be a
man full of the Holy Ghost, ( ch . 6. 5.) and now that
he is called out to martyrdom, he has still the same
character. Note, They that are full of the Holy
Ghost are fit for any thing, either to do for Christ,
or to suffer for him. And those whom God calls out
to hard services for his name, he will qualify for
those services, and carry comfortably through them,
by filling them with the Holy Ghost ; that as their
afflictions for Christ do abound, their consolation in
him may yet more abound, and then none of these
things move them.
Now here we have a remarkable communion be¬
tween this blessed martyr and the blessed Jesus in
this critical moment. When the followers of Christ
are for his sake killed all the day long, and account¬
ed as sheep for the slaughter; does that separate
them from the love of Christ ? Does he love them
the less ? Do they love him the less ? No, by no
means ; and so it appears by this story : in which
we may observe,
1. Christ’s gracious manifestation of himself to
Stephen, both for his comfort and for his honour, in
the midst of his sufferings ; when they were cut to
the heart, and gnashed upon him with their teeth,
ready to eat him up, then he had a view of the glo¬
ry of Christ, sufficient to fill him with joy unspeaka¬
ble ; which was intended not only for his encourage¬
ment, but for the support and comfort of all God’s
suffering servants in all ages.
(1.) He, being full of the Holy Ghost, looked up
steadfastly into heaven, v. 55. [1.] Thus he looked
above the power and fury of his persecutors, and
did as it were despise them, and laugh them to scorn,
as the daughter of Zion, Isa. 37. 22. They had
their eyes fixed upon him, full of malice and cruel¬
ty ; but he looked up to heaven, and never minded
them ; was so taken up with the eternal life now in
prospect, that he seemed to have no manner of con¬
cern for the natural life now at stake. Instead of
looking about him, to see either which way he was
in danger, or which way he might make his escape,
he looks up to heaven ,; thence only comes his help,
and thitherward his way is still open : though they
compass him about on every side, they cannot inter¬
rupt his intercourse with heaven. Note, A believ¬
ing regard to God and the upper world, will be of
great use to us, to set us above the fear of man ; for
as far as we are under the influence of that fear we
forget the Lord our Maker, Isa. 51. 13. [2.] Thus
he directed his sufferings to the glory of God, to the
honour of Christ, and did as it were appeal to hea¬
ven concerning them ; Lord, for thy sake I suffer
this ; and express his earnest expectation that
Christ should be magnified in his body. Now that
he was ready to be offered, he looks up steadfastly
to heaven, as one willing to offer himself. [3. ] Thus
he lifted up his soul with his eyes to God in the hea¬
vens, in pious ejaculations, calling upon God for
wisdom and grace to carry him through this trial in
a right manner. God has promised that he will be
with his servants whom he calls out to suffer for
him ; but he will for this be sought unto. He is
nigh unto them, but it is in that which they call upon
him for. Is any afflicted? Let him pray . [4.] Thus
he breathed after the heavenly country, to which
he saw the fury of his persecutors would presently
send him. It is good for dying saints to look up
steadfastly to heaven ; “Yonder is the place whither
death will carry my better part, and then, 0 death,
where is thy sting!” [5.] Thus he made it to ap¬
pear that he was full of the Holy Ghost ; for,
wherever the Spirit of grace dwells and works and
reigns, he directs the eye of the soul upward. Those
that are full of the Holy Ghost will look up stead¬
fastly to heaven, for there their heart is. [6. ] Thus
he put himself into a posture to receive the following
manifestation of the divine glory and grace. If we
expect to hear from heaven, we must look up stead¬
fastly to heaven.
(2.) He saw the glory of God ; ( v . 55.) for he saw,
in order to that, the heavens opened, v. 50. Some
think his eyes were strengthened and the sight of
them so raised above its natural pitch, by a super¬
natural power, that he saw into the third heavens,
though at so vast a distance ; as Moses’s sight was
enlarged to see the whole land of Canaan. Others
think it was a representation of the glory of God set
before his eyes, as before Isaiah and Ezekiel ; hea¬
ven did as it were come down to him, as Rev. 21. 2.
The heavens were opened, to give him a view of
the happiness he was going to, that he might, in
prospect of that, go cheerfully through death, so
great a death. Would we by faith look up stead¬
fastly, we might see the heavens opened by the me¬
diation of Christ, the vail being rent, and a new and
living way laid open for us into the holiest. The
heaven is opened for the settling of a correspondence
between God and men, that his favours and bless¬
ings may come down to us, and our prayers and
praises may go up to him. We may also see the
glory of God, as far as he has revealed it in his
word ; and the sight of this will carry us through
all the terrors of sufferings and death.
70 THE ACTS, VI 1.
(5.) He saw Jesus standing on the right hand of
God ; (v. 55.) the Son of man, so it is, v. 56. Je¬
sus, being the Son of man, having taken our nature
with him to heaven, and being there clothed with a
body, might be seen with bodilv eyes, and so Ste¬
phen saw him. When the Old Testament prophets
saw the glory of God, it was attended with angels.
The Shechinah or divine presence in Isaiah’s vision
^as attended with Seraphim ; in Ezekiel’s vision
with Cherubim ; both signifying the angels, the
ministers of God’s providence. But here no men¬
tion is made of the angels, though they surround the
throne and the Lamb ; instead of them Stephen sees
Jesus at the right hand of God, the great Mediator
of God’s grace, from whom more glory redounds to
God than from all the ministration of the holy an¬
gels. The glory of God shines brightest in the face
of Jesus Christ ; for there shines the glory of his
grace, which is the most illustrious instance of his
glory. God appears more glorious with Jesus stand¬
ing at his right hand, than with millions of angels
about him. Now, [1.] Here is a proof of the exal¬
tation of Christ to the Father’s right hand ; the
apostles saw him ascend, but they did not see him
sit down, a cloud received him out of their sight. We
are told that he sat down on the right hand of God ;
but was he ever seen there ? Yes, Stephen saw him
there, and was abundantly satisfied with the sight.
He saw Jesus at the right hand of God, noting both
his transcendent dignity, and his sovereign dominion,
his uncontrollable ability, and his universal agency;
whatever God’s right hand either gives to us, or re¬
ceives from us, or does concerning us, it is by him ;
for he is his right Hand. [2.] He is usually said to
sit there ; but Stephen sees him standing there, as
one more than ordinarily concerned at present for
his suffering servant ; he stood up as a Judge to
plead his cause against his persecutors ; he is raised
up. nut of his holy habitation, (Zech. 2. 13.) comes
out' of his place to punish, Isa. 26. 21. He stands
ready to receive him and crown him, and in the
mean time to give him a prospect of the joy set be¬
fore him. [3.] This was intended for the encou¬
ragement of Stephen ; he sees Christ is for him, and
then no matter who is against him. When our Lord
Jesus was in his agony, an angel appeared to him,
strengthening him ; but Stephen had Christ himself
appearing to him. Note, Nothing so comfortable
to dying saints, nor so animating to suffering saints,
as to see Jesus at the right hand of God ; and, bless¬
ed be God, by faith we may see him there.
(4. ) He told those about him what he saw ; (v.
56.) Behold, I see the heavens opened. That which
was a cordial to him, ought to have been a convic¬
tion to them, and a caution to them to take heed of
proceeding against one whom Heaven thus smiled
upon ; and therefore what he saw he declared, let
them make what use they pleased of it. If some
were exasperated by it, others perhaps might be
wrought upon to consider this Jesus whom they per¬
secuted, and to believe in him.
2. His pious addresses to Jesus Christ ; the mani¬
festation of God’s glory to him did not set him above
praying, but rather set him upon it ; They stoned
Stephen, calling upon God, v. 59. Though he
called upon God, and by that shewed himself to be
a true-born Israelite, yet they proceeded to stone
him, not considering how dangerous it is to fight
against those that have an interest in Heaven.
Though they stoned him, yet he called upon God ;
nay, therefore he called upon him. Note, It is the
comfort of those who are unjustly hated and perse¬
cuted by men, that they have a God to go to, a God
all-sufficient to call upon. Men stop their ears, as
they did here ; (v. 57. ) but God does not. Stephen
was now cast out of the city, but he was not cast out
from his God. He was now taking his leave of the
world, and therefore calls upon God ; for we must
do that as long as we live. Note, It is good to die
praying ; then we need help — strength we never
| had, to do a work we never did ; and how must we
fetch in that help and strength but by prayer ?
Two short prayers Stephen offered up to God in
his dying moments, and in them as it were breathed
out his soul.
(1.) Here is a prayer for himself; Lord Jesus,
receive my spirit. Thus Christ had himself resigned
his Spirit immediately into the hand of the Father.
We are here taught to resign ours into the hands of
Christ as Mediator, by him to be recommended to
the Father. Stephen saw Jesus standing at the Fa¬
ther’s right hand, and he thus calls to him, “ Blessed
Jesus, do that for me now, which thou standest there
to do for all thine, receive my departing spirit into
thy hand.” Observe,
[1.] The soul is the man, and our great concern,
living and dying, must be about our souls. Stephen’s
body was to be miserably broken, and shattered,
and overwhelmed with a shower of stones, the
earthly house of this tabernacle violently beaten
down and abused ; but, however it goes with that,
“ Lord,” saith he, “ let my spirit be safe ; let it go
well with my poor soul.” Thus while we live, our
care should be, that though the body be starved or
stripped, the soul may be fed and clothed ; though
the body lie in pain, the soul may dwell at ease ; and
when we die, that though the body be thrown by as
a despised broken vessel, and a vessel in which
there is no pleasure, yet the soul may be presented
a vessel of honour ; that God may be the strength
of the heart and its Portion, though the flesh fail.
[2. ] Our Lord Jesus is God, to whom we are to
seek, and in whom we are to' confide and comfort
ourselves living and dying. Stephen here prays to
Christ, and so must we ; for it is the will of God
that all men should thus honour the Son, even as
they honour the Father. It is Christ we are to com¬
mit ourselves to, who alone is able to keep what we
commit to him against that day : it is necessary that
we have an eye to Christ when we come to die, for
there is no venturing into another world but under
his conduct ; no living comforts in dying moments,
but what are fetched from him.
[3.] Christ’s receiving our spirits at death, is the
great thing we are to be careful about, and to com¬
fort ourselves with. We ought to be in care about
this while we live, that Christ may receive our spi¬
rits when we die ; for if he reject and disown them,
whither will they betake themselves? How car.
they escape being a prey to the roaring lion ? To
him therefore we must commit them daily, to be
ruled and sanctified, and made meet for heaven, and
then, and not otherwise, he will receive them. And
if this has been our care while we live, it may be our
comfort when we come to die, that we shall be re¬
ceived into everlasting habitations.
(2.) Here is a prayer for his persecutors, v. 60.
[1.] The circumstances of this prayer are ob¬
servable, for it seems to have been offered up with
something more of solemnity than the former. First,
He kneeled down ; which was an expression of his
humility in prayer. Secondly, He cried with a loud
voice ; which was an expression of his importunity.
But why should he thus shew more humility and im¬
portunity in this request than in the former ? The
answer is this, None could doubt of his being in good
earnest in his prayers for himself, and therefore
there he needed not to use such outward expressions
of it ; but in his prayer for his enemies, because that
is so much against the grain of corrupt nature, it
was requisite he should give proofs of his being in
earnest.
[2.] The prayer 'itself ; J.ord, lay not this sin to
their charge ; therein he followed the example of
77
THE ACTS, VIII.
his dying Master, who prayed thus for his persecu¬
tors, Father , forgive them ; and set an example to
all following sufferers in the cause of Christ, thus to
pray for those that persecute them. Prayer may
preach ; this did so to those who stoned Stephen ;
and therefore he kneeled down, that they might take j
notice he was going to pray, and cried with a loud
voice, that they might take notice of what he said,
and might learn, First, That what they did was a
sin, a great sin, which, if divine mercy and grace
did not prevent, would be laid to their charge, to
their everlasting confusion. Secondly, That, not¬
withstanding their malice and fury against him, he
was in chanty with them, and was so far from de¬
siring that God would avenge his death upon them,
that it was his hearty prayer to God, that it might
not in any degree be laid to their charge. A sad
reckoning there would be for it ; if they did not re¬
pent, it would certainly be laid to their charge ; but
he, for his part, did not desire the woful day. Let
them take notice of this, and when their thoughts
were cool, surely they would not easily forgive them¬
selves putting him to death, who could so easily for¬
give them. The blood-thirsty hate the upright, but
the just seek his soul, Prov. 29. 10. Thirdly, That,
though the sin was very heinous, yet they must not
despair of the pardon of it, upon their repentance.
If they would lay it to their hearts, God would not
lay it to their charge. “Do you think, saith St.'
Austin, that Paul heard Stephen pray this prayer ?
It is likely he did, saith he, and ridiculed it then ;
( audivit subsannans, sed irrisit — he heard with
scorn ;) but afterward he had the benefit of it, and
fared the better for it.”
3. His expiring with this ; When he had said this,
he fell asleep ; or, as he was saying this, the blow
came, that was mortal. Note, Death is but a sleep
to good people ; not the sleep of the soul, (Stephen
had given that up into Christ’s hand,) but the sleep
of the body ; it is its rest from all its griefs and toils,
it is perfect ease and indolence. Stephen died as
much in a hurry as ever any man did, and yet, when
he died, he fell asleep ; he applied himself to his
dying work with as much composure of mind as if he
had been going to sleep ; it was but closing his eyes,
and dying. Observe, He fell asleep when he was
praying for his persecutors ; it is expressed as if he
thought he could not die in peace till he had done
that. It contributes very much to our dying com¬
fortably, to die in charity with all men ; we are then
found of Christ in peace ; let not the sun of life go
down upon our wrath. He fell asleep ; the vulgar
Latin adds, in the Lord; in the embraces of his
love. If he thus sleep, he shall do well ; he shall
awake again in the morning of the resurrection.
CHAP. VIII.
In this chapter, we have an account ofthe persecutions of the
Christians, and the propagating of Christianity thereby. It
was strange, but very true, that the disciples of Christ, the
more they were afflicted the more they multiplied. I. Here
is the church suffering ; upon the occasion of putting Ste¬
phen to death, a very sharp storm arose, which forced many
from Jerusalem, v. 1 . . 3. II. Here is the church spreading
by the ministry of Philip and others, that were dispersed
upon that occasion. We have here, 1. The gospel brought
to Samaria; preached there; (v. 4, 5.) embraced there,
(v. 6. . 8.) even by Simon Magus; (v. 9. . 13.) the gift of
the Holy Ghost conferred upon some of the believing Sa¬
maritans by the imposition of the hands of Peter and John ;
(v. 14 . . 17!) and the severe rebuke given bv Peter to Simon
Magus for bidding money for a power to bestow that gift,
v. 18. . 25. 2. The gospel sent to Ethiopia, by the Eunuch,
a person of quality of that country ; he is returning home
in his chariot from Jerusalem, v. 26 . . 28. Philip is sent to
him, and in his chariot preaches Christ to him, (v. 29 . . 35. )
baptizes him upon his profession of the Christian faith, (v.
36 . . 38.) and then leaves him, v. 39, 40. Thus in different
ways and methods the gospel Was dispersed among the
nations, and, one way or other, Have they not all heard ?
1. A ND Saul was consenting unto his
death. And at that time there
was a great persecution against the church
which was at Jerusalem ; and they were
all scattered abroad throughout the regions
of Judea and Samaria, except the apos¬
tles. 2. And devout men carried Stephen
to his burial, and made great lamentation
over him. 3. As for Saul, he made havock
of the church, entering into every house,
and haling men and women, committed
them to prison.
In these verses, we have,
I. Something more concerning Stephen and his
death ; how people stood affected to it ; variously,
as generally in such cases, according to men’s differ¬
ent sentiments of things. Christ had told his dis¬
ciples, when he was parting with them, (John 16.
20.) Ye shall weep and lament, but the world shall
rejoice. Accordingly here is,
1. Stephen’s death rejoiced in by one ; by many,
no doubt, but by one in particular, and that was
Saul, who was afterward called Paul ; he was con¬
senting to his death, cvnuScx.lv — he consented to it
with delight ; so the word signifies ; he was pleased
with it, he fed his eyes with this bloody spectacle,
in hopes it would put a stop to the growth of Chris¬
tianity. We have reason to think that Paul ordered
Luke to insert this, for shame to himself, and glory
to free grace. Thus he owns himself guilty of the
blood of Stephen, and aggravates it with this, that
he did not do it with regret and reluctancy, but with
delight and a full satisfaction ; like those who not
only do such things, but have pleasure in them that
do them.
2. Stephen’s death bewailed by others; (v. 2.)
Devout men, which some understand of those that
were properly so called, proselytes, one of whom
Stephen himself, probably, was. Or, it may be
taken more largely ; some of the church that were
more devout and zealous than the rest, went, and
gathered up the poor crushed and broken remains,
to which they gave a decent interment ; probably
in the field of blood, which was bought some time
ago to bury strangers in. They buried him solemnly,
and made great lamentation over him. Though his
death was of great advantage to himself, and great
service to the church, yet they bewailed it as a ge¬
neral loss, so well qualified was he for the service,
and so likely to be useful both as a deacon and as a
disputant. It is an ill symptom, if, when such men
are taken away, it is net laid to heart. Those de¬
vout men paid these their last respects to Stephen,
(1.) To shew that they were not ashamed of the
cause for which he suffered, nor ashamed of the
wrath of those that were enemies to it ; for, though
they now triumph, the cause is a righteous cause,
and will be at last a victorious one. (2.) To shew
the great value and esteem they had for this faithful
servant of Jesus Christ, this first martyr for the gos¬
pel, whose memory shall always be precious to them,
notwithstanding the ignominy of his death. They
study to do honour to him, whom God put honour
upon. (3.) To testify their belief and hope of the
resurrection of the dead, and the life of the world to
come.
II. An account of this persecution of the church,
which begins upon the martyrdom of Stephen.
When the fury of the Jews ran with such violence,
and to such a height, against Stephen, it could not
quickly either stop itself, or spend itself. The
bloodv are often in scripture called blood-thirsty ;
for when they have tasted blood they thirst for
78
THE ACTS, VIII.
more. One would have thought Stephen’s dying
prayers and dying comforts should have overcome
them, and melted them into a better opinion of Chris¬
tians and Christianity ; but it seems it did not, the
persecution goes on ; for, 1. They were more ex¬
asperated, when they saw they could prevail no¬
thing ; and, as if they hoped to be too hard for God
himself, they resolve to follow their blow ; and per¬
haps, because they were none of them struck dead
upon the place for stoning Stephen, their hearts
were the more fully set in them to do evil. 2. Per¬
haps the disciples were the more imboldened to dis¬
pute against them as Stephen did, seeing how trium¬
phantly he finished his course, which would provoke
them so much the more. Observe,
(1.) Against whom this persecution was raised ;
it was against the church in Jerusalem, which is no
sooner planted than it is persecuted ; as Christ often
intimated that tribulation and persecution would
arise because of the word. And Christ had parti¬
cularly foretold that Jerusalem would soon be made
too hot for his followers, for that city had been fa¬
mous for killing the prophets, and stoning them that
were sent to it, Matt. 23. 37. It should seem that
in this persecution many were put to death, for Paul
owns that at this time he persecuted this way unto
the death, {ch. 22. 4.) and {ch. 26. 10.) that when
they were put to death he gave his voice against
them.
(2. ) Who was an active man in it ; none so zealous,
so busy, as Saul, a young Pharisee, v. 3. As for
Saul, (who had been twice mentioned before, and
now again for a notorious persecutor,) he made ha¬
voc k of the church ; he did all he could to lay it
waste and ruin it ; he cared not what mischief he
did to the disciples of Christ, nor knew when to take
up. He aimed at no less than the cutting off the
Gospel-Israel, that the name of it should be no more
in remembrance, Ps. 83. 4. He was the fittest tool
the chief priests could find out to serve their pur¬
poses ; he was informer-general against the disciples,
a messenger of the great council to be employed in
searching for meetings, and seizing all that were
suspected to favour that way. Saul was bred a
scholar, a gentleman, and yet did not think it below
him to be employed in the vilest work of that kind.
[1.] He entered into every house, making no diffi¬
culty of breaking open doors, night or day, and hav¬
ing a force attending him for that purpose. He
entered into every house wherej they used to keep
their meetings, or every house that had any Christians
in it, or was thought to have. No man could be se¬
cure in his own house, though it is his castle. [2.]
He haled, with the utmost contempt and cruelty,
both men and women, dragged them along the
streets, without any regard to the tenderness of the
weaker sex ; he stooped so low as to take cognizance
of the meanest that were leavened with the gospel,
so extremely bigoted was he. [3.] He committed
them to prison, in order to their being tried and put
to death, unless they would renounce Christ ; and
some, we find, were compelled bv him to blaspheme,
ch. 26. 11.
(3.) What was the effect of this persecution.
Thev were all scattered abroad; { v . 1.) not all
the believers, but all the preachers ; who were prin¬
cipally struck at, and against whom warrants were
issued out to take them up. They, remembering
our Master’s rule, ( IVhen they persecute you in one
city, Jlce to another, ) dispersed themselves by agree¬
ment throughout the regions of Judea, and of Sama¬
ria ; not so much for fear of sufferings, (for Judea
and Samaria were not so far off from Jerusalem but
that, if they made a public appearance there, as
they determined to do, their persecutors’ power
would soon reach them there,) but because they
looked upon this as an intimation of Providence to
them to scatter ; their work was pretty well done
in Jerusalem, and now it was time to think of the
necessities of other places : for their Master had
told them that they must be his witnesses in Jeru¬
salem first, and then in all Judea and in Samaria,
and then to the uttermost parts of the earth, ( ch .
1. 8.) and that method they observe. Though per¬
secution may not drive us off from our work, yet it
may send us, as a hint of Providence, to work "else¬
where.
The preachers were all scattered except the apos¬
tles, who, probably, were directed by the Spirit to
continue at Jerusalem yet for some time, they being,
by the special providence of God, screened from
the storm, and by the special grace of God enabled
to face the storm. They tarried at Jerusalem, that
they might be ready to go where their assistance
was most needed by the other preachers that were
sent to break the ice ; as Christ ordered his disciples
to go to those places where he himself designed to
come, Luke 10. 1. The apostles continued longer
together at Jerusalem than one would have thought,
considering the command and commission given
them, to go into all the world, and to disciple all na¬
tions ; see ch. 15. 6. Gal. 1. 17. But what was done
by the evangelists whom they sent forth, was reck¬
oned as done by them.
4. Therefore they that were scattered
abroad, went every where preaching the
word. 5. Then Philip went down to the
city of Samaria, and preached Christ unto
them. 6. And the people with one accord
gave heed unto those things which Philip
spake, hearing and seeing the miracles
which he did. 7. For unclean spirits, cry¬
ing with a loud voice, came out of many
that were possessed with them : and many
taken with palsies, and that were lame,
were healed. 8. And there was great joy
in that city. 9. But there was a certain
man called Simon, which before-time in
the same city used sorcery, and bewitched
the people of Samaria, giving out that him¬
self was some great one. 10. To whom
they all gave heed from the least to the
greatest, saying, This man is the great
power of God. 1 1. And to him they had
regard, because that of long time he had
bewitched them with sorceries. 12. But
when they believed Philip, preaching the
things concerning the kingdom of God, and
the name of Jesus Christ, they were bap¬
tized both men and women. 13. Then
Simon himself believed also; and when he
was baptized, he continued with Philip, and
wondered, beholding the miracles and signs
which were done. .
Samson’s riddle is here again unriddled ; Out of the
eater comes forth meat, and out of the strong sweet¬
ness. The persecution that was designed to extirpate
the church, was by the overruling providence of God
made an occasion of the enlargement of it. Christ
had said, I am come to send fire on the earth ; and
they thought, by scattering those who were kindled
with that fire, to have put it out, but instead of that
they did but help to spread it.
I. Here is a general account of what was done bv
79
THE ACTS, VIII.
them all ; (v, 4.) They went every where , preach¬
ing the word. 1 hey did not go to hide themselves
for fear of suffering, no nor to shew themselves as
proud of their sufferings ; but they went up and
down, to scatter the knowledge of Christ in every
place where they were scattered. They went every
where, into the way of the Gentiles , and the cities
of the Samaritans, which before they were forbidden
to go into, ch. 10. 5. They did not keep together in
a body, though that might have been a strength to
them, but they scattered into all parts ; not to take
their ease, but to find out work. They went evan¬
gelizing the world, preaching the word of the gospel;
that was it which filled them, and which they en¬
deavoured to fill the country with, those of them
that were preachers, in their preaching, and others
in their common converse. They were now in a
country where they were no strangers, for Christ
and his disciples had conversed much in the regions
of Judea ; so that they had a foundation laid there
for them to build upon ; and it would be requisite to
let the people there know what that doctrine which
Jesus had preached there some time ago was come
to, and that it was not lost and forgotten, as perhaps
they were made to believe.
II. A particular account of what was done by Phi¬
lip. We shall hear of the -progress and success of
others of them afterward, (ch. 11. 19.) but here
must attend the motions of Philip, not Philip the
apostle, but Philip the deacon, who was chosen and
ordained to serve tables, but having used the office
of a deacon well, he purchased to himself a good de¬
gree, and great boldness in the faith, 1 Tim. 3. 13.
Stephen was advanced to the degree of a martyr,
Philip to the degree of an evangelist, which when
he entered upon, being obliged by it to give himself
to the word and prayer, he was, no doubt, discharg¬
ed from the office of a deacon ; for how could he serve
tables at Jerusalem, which by that office he was
obliged to do, when he was preaching in Samaria ?
And it is probable that two others were chosen in
the room of Stephen and Philip. Now observe,
1. What wonderful success Philip had in his
preaching, and what reception he met with.
(1.) The place he chose, was, the city of Samaria;
the head-city of Samaria, the metropolis of that
country, which stood there where the city of Sama¬
ria had formerly stood, which we read of the build¬
ing of, 1 Kings 16. 24. now called Sebaste. Some
think it was the same with Sychem or Sychar, that
city of Samaria where Christ was, John 4. 5. Many
of that city then believed, in Christ, though he did
no miracles among them ; (v. 39, 41.) and now Phi¬
lip, three years after, can'ies on the work then be¬
gun. The Jews would have no dealings with the
Samaritans; but Christ sent his gospel to slav all
enmities, and particularly that between the Jews
and the Samaritans, by making them one in his
church.
(2.) The doctrine he preached, was, Christ; for
he determined to know nothing else. He preached
Christ to them, he proclaimed Christ to them, so
the word signifies ; as a king, when he comes to the
crown, is proclaimed throughout his dominions. The
Samaritans had an expectation of the Messiah’s
coming, as appears by John 4. 25. Now Philip tells
them that he is come, and that the Samaritans are
welcome to him. Ministers’ business is to preach
Christ ; Christ, and him crucified ; Christ, and him
glorified.
(3.) The proofs he produced for the confirmation
of his doctrine, were, miracles, v. 6. To convince
them that he had his commission from heaven, (and
therefore not only they might venture upon what he
said, but they were bound to yield to it,) he shews
them this broad seal of heaven annexed to it, which
the God of truth would never put to a lie. The mi¬
racles were undeniable, they heard and saw the
miracles which he did ; they heard the commanding
words he spake, and saw the amazing effect of them
immediately ; that he spake, and it was done. And
the nature of the miracles was such as suited the
intention of his commission, and gave light and lus¬
tre to it.
[1.] He was sent to break the power of Satan;
and, in token of that, unclean spirits, being charged
in the name of the Lord Jesus to remove, came out
of many that were possessed with them, v. 7. As
far as the gospel prevails, Satan is forced to quit his
hold of men and his interest in them, and then those
are restored to themselves and to their right mind
again, who, while he kept possession, were distract¬
ed. Wherever the gospel gains the a c/mission and
mission it ought to have, evil spirits are dislodged,
and particularly unclean spirits, all inclinations to
the lusts of the flesh, which war against the soul ; for
God has called us from uncleanness to holiness, 1
Thess. 4. 7. This was signified by the casting of
these unclean spirits out of the bodies of people, who,
it is here said, came out crying with a loud voice,
which signifies that they came out with great reluc-
tancy, and sore against their wills, but were forced
to acknowledge themselves overcome by a superior
power, Mark 1. 26. — 3. 11. — 9. 26.
[2. ] He was sent to heal the minds of men, to cure
a distempered world, and to put it into a good state
of health ; in token of that, many that were taken
with palsies, and that were lame, were healed. Those
distempers are specified, .that were most difficult to
be cured by the course of nature, (that the miracu¬
lous cure might be the more illustrious,) and those
that were most expressive of the disease of sin, and
that moral impotency which the souls of men labour
under as to the service of God. The grace of God
in the gospel is designed for the healing of those that
are spiritually lame and paralytic, and cannot help,
themselves, Rom. 5. 6.
(4.) The acceptance which Philip’s doctrine, thus
proved, met with in Samaria; (v. 6.) The people
with one accord gave heed to those things which
Philip shake ; induced thereto by the miracles which
served at first to gain attention, and so by degrees to
gain assent. There then begins to be some hopes
of people, when they begin to take notice of what is
said to them concerning the things of their souls and
eternity ; when they begin to give heed to the word
of God, as those that are well pleased to hear it, de¬
sirous to understand and remember it, and that look
upon themselves as concerned in it. The common
people gave heed to Philip, li o %\oi — a multitude of
them, not here and there one, but with one accord ;
they were all of a mind, that the doctrine of the gos¬
pel was fit to be inquired into, and an impartial hear
ing given to it.
(5.) The satisfaction they had in attending on, and
attending to, Philip’s preaching, and the success it
had with many of them; (v. 8.) There was great
joy in that city, for, (v. 12.) They believed Philip,
and were baptized, into the faith of Christ, the ge¬
nerality of them, both men and women. Observe,
[1.] Philip preached the things concerning the king¬
dom of Goa, the constitution of that kingdom, the
laws and ordinances of it, the liberties and privileges
of it, and the obligations we are all under to be the
loyal subjects of that kingdom ; and he preached the
name of Jesus Christ, as King of that kingdom ; his
name, which is above every name, he preached it
up in its commanding power and influence ; all that
by which he has made himself known. (2.] The
people not only gave heed to what he said, but at
length believed it ; were fully convinced that it was
of God, and not of men, and gave up themselves to
the conduct and government of it. As to this moun¬
tain, on which they had hitherto worshipped God, 4
80
THE ACTS, VIII.
and placed a great deal of religion in it, they were
now as much weaned from it as ever they had been
wedded to it, and become the true worshippers, who
worship the Father in spirit and in truth, and in the
name of Christ, the true Temple, John 4. 20, 23.
[3.] W hen they believed, without scruple (though
they were Samaritans) and without delay they were
baptized, openly professed the Christian faith, pro¬
mised to adhere to it, and then, by washing them
with water, were solemnly admitted into the com¬
munion of the Christian church, and owned as bre¬
thren by the disciples. Men only were capable of
being admitted into the Jewish church by circumci¬
sion ; but, to shew that in Jesus Christ there is nei¬
ther male nor female, (Gal. 3. 28. ) but both are alike
welcome to him, the initiating ordinance is such as
women are capable of, for they are numbered with
God’s spiritual Israel, though not with Israel ac¬
cording to the flesh. Numb. 1. 2. And from hence
it is easily gathered, that women are to be admitted
to the Lord’s supper, though it does not appear that
there were any among those to whom it was first
administered. [4. ] This occasioned great joy; each
one rejoiced for himself, as he in the parable, who
found the treasure hid in the field ; and they all re¬
joiced for the benefit hereby brought to their city,
and that it came without opposition ; which it would
scarcely have done, if Samaria had been within the
jurisdiction of the chief priests. Note, The bring¬
ing of the gospel to any place is just matter of joy,
of great joy, to that place. Hence the spreading of
the gospel in the world, is often prophesied of in the
Old Testament, as the diffusing of joy among the
nations ; Ps. 67. 4. Let the nations be glad, ana sing
for joy, 1 Thess. 1. 6. The gospel of Christ does
not make men melancholy, but fills them with joy,
if it be received as it should be ; for it is glad tidings
of great joy to all people, Luke 2. 10.
2. What there was in particular at this city of Sa¬
maria, that made, the success of the gospel there
more than ordinary wonderful.
(1.) That Simon Magus had been busy there, and
had gained a great interest among the people, and
yet they believed the things that Philip spake. To
unlearn that which is bad, proves many times a
harder task than to learn that which is good. These
Samaritans, though they were not idolaters as the
Gentiles, nor prejudiced against the gospel by tra¬
ditions received from their fathers, yet they had of
late been drawn to follow Simon a conjurer, (for so
Magus signifies,) who made a mighty noise among
them, and had strangely bewitched them.
We are here told,
[1.] How strong the delusion of Satan was, by
which they were brought into the interests of this
great deceiver ; he had been for some time, nay for
a long time, in this city, using sorceries ; perhaps he
came thither by the instigation of the Devil, soon
after our Saviour had been there, to undo what he
had been doing there ; for it was always Satan’s way
to crush a good work in its bud and infancy, 1 Cor.
11. 3. 1 Thess. 3. 5. Now,
First, Simon assumed to himself that which was
considerable; he gave out that himself was some
great one, and would have all people to believe so,
and to pay him respect accordingly ; and then, as to
every tiling else, they might do as they pleased ; he
had no design to reform their lives, or improve their
worship and devotion, only to make them believe
that he was, vie — some divine person. Justin
Martin says that he would be worshipped as, rr^Zror
9-icv — the chief god. He gave out himself to be the
Son of God, the Messiah, so some think ; or to be an
angel, or a prophet ; perhaps he was uncertain with¬
in himself what title of honour to pretend to ; but he
would be thought some great one. Pride, ambition,
and an affectation of grandeur, have always been the
cause of abundance of mischief, both to the world
and to the church.
Secondly, The people ascribed to him what he
pleased. 1. They all gave heed to him, from the
least to the greatest ; both young and old, both poor
and rich, both governors and governed ; to him they
had regard, [y. 10, 11.) and perhaps the more, be¬
cause the time fixed for the coming of the Messiah
was now expired ; which had raised a general ex¬
pectation of the appearing of some great one about
this time. Probably, he was a native of their coun¬
try, and therefore they embraced him the more
cheerfully, that by giving honour to him they might
reflect it upon themselves. 2. They said "of him.
This man is the great power of God ; the power of
God, that great power ; (so it might be read ;) that
power which made the world. See how ignorant
inconsiderate people mistake that which is done by
the power of Satan, as if it were done by the power
of God ! Thus, in the Gentile world, devils pass for
deities; and in the antichristian kingdom all the
world wonders after a beast, to whom the dragon
gives his power, and who opens his mouth in blas¬
phemy against God, Rev. 13. 2, 3. 3. They were
brought to it by his sorceries ; he bewitched the people
of Samaria, (y. 9.) bewitched them with sorceries, (v.
11.) that is, either, (1.) By his magic arts he be¬
witched the minds of the people, at least some of
them, who drew in others. Satan, by God’s per¬
mission, filled their hearts to follow Simon. O fool¬
ish Galatians, saith Paul, who hath bewitched you ?
Gal. 3. 1. These people are said to be bewitched
by Simon, because they were so strangely infatuated
to believe a lie. Or, (2.) By his magic arts he did
many signs and lying wonders , which seemed to be
miracles, but really were not so ; like those of the
magicians of Egypt, and those of the man of sin, 2
Thess. 2. 9. When they knew no better, they were
influenced by his sorceries ; but when they were ac¬
quainted with Philip’s real miracles, they saw plainly
that the one was real and the other a sham, and that
there was as much difference as between Aaron’s
rod and those of the magicians : What is the chaff to
the wheat? Jer. 23. 28.
Thus, notwithstanding the influence Simon Magus
had had upon them, and the loathness there gene¬
rally is in people to own themselves in an error, and
to retract it, yet, when they saw the difference be¬
tween Simon and Philip, they quitted Simon, gave
heed no longer to him, but to Philip : and thus you
see,
[2.] How strong the power of divine grace is, by
which they were brought to Christ, who is 'I' ruth
itself, and was, as I may say, the great Undeceiver.
By that grace working with the word, they that had
been led captive by Satan, were brought into obedi¬
ence to Christ. Where Satan, as a strong man
armed, kept possession of the palace, and thought
himself safe, Christ, as a stronger than he, dispos¬
sessed him, and divided the spoil ; led captivity cap¬
tive, and made those the trophies of his victory,
whom the Devil had triumphed over. Let us not
despair of the worst, when even those whom Simon
Magus had bewitched were brought to believe.
(2.) Here is another thing yet more wonderful,
that Simon Magus himself became a convert to the
faith of Christ, in shew and profession, for a time.
Is Saul also among the prophets? Yes, (y. 13.) Si¬
mon himself believed also; he was convinced that
Philip preached a tnie doctrine, because he saw it
confirmed by real miracles, which lie was the better
able to judge of, because he was conscious to him¬
self of the trick of his own pretended ones. [1.]
The present conviction went so far, that he was bap¬
tized, was admitted, as other believers were, into
the church, bv baptism ; and we have no reason to
think that Philip did amiss in baptizing him ; no, nor
81
THE ACTS, VIII.
in baptizing him quickly. Though he had been a |
very wicked man, a sorcerer, a pretender to divine
honours, yet, upon his solemn profession of repen¬
tance for his sin and faith in Jesus Christ, he was
baptized. For, as great wickedness before conver¬
sion keeps not true penitents from the benefit of
God’s grace, so neither should it keep professing
ones from church-fellowship. Prodigals, when they
return, must be joyfully welcomed home, though we
cannot be sure but that they will play the prodigal
again. Nay, though he was now but a hypocrite,
and really in the gall of bitterness and bond of ini¬
quity all this while, and would soon have been found
to be so if he had been tried a while, yet Philip bap¬
tized him ; for it is God’s prerogative to know the
heart : the church and its ministers must go by a
judgment of charity, as far as there is room for it.
It is a maxim in the law, Donee contrarium patet,
semper prdesumitur meliori parti — We must hope the
best as long as we can. And it is a maxim of the ,
discipline of the church, De secretis non judicat ec-
clesia — The secrets of the heart God only judges.
[2.] The present conviction lasted so long, that he
continued with Philip ; though afterward he aposta¬
tized from Christianity, yet not quickly. He courted
Philip’s acquaintance ; and now he that had given
out himself to be some great one, is content to sit at
the feet of a preacher oi the gospel. Even bad men,
very bad, may sometimes be in a good frame, very
good ; and they whose hearts still go after their co¬
vetousness, may possibly not only come before God
as his people come, but continue with them. [3.]
The present conviction was wrought and kept up
by the miracles ; he wondered to see himself so fat-
outdone in signs and miracles. Many wonder at the
proofs of divine truths, who never experience the
power of them.
14. Now when the apostles which were
at Jerusalem, heard that Samaria had re¬
ceived the word of God, they sent unto them
Peter and John. 1 5. Who, when they were
come down, prayed for them that they
might receive the Holy Ghost. 16. (For
as yet he was fallen upon none of them :
only they were baptized in the name of the
Lord Jesus :) 1 7. Then laid they their
hands on them, and they received the Holy
Ghost. 18. And when Simon saw that
through laying on of the apostles’ hands the
Holy Ghost was given, he offered them
money, 19. Saying, Give me also this
power, that on whomsoever T lay hands, he
may receive the Holy Ghost. 20. But Pe¬
ter said unto him, Thy money perish with
thee, because thou hast thought that the
gift of God may be purchased with money.
21. Thou hast neither part nor lot in this
matter : for thy heart is not right in the sight
of God. 22. Repent therefore of this thy
wickedness, and pray God, if perhaps the
thought of thine heart may be forgiven thee.
23. For I perceive that thou art in the gall
of bitterness, and in the bond of iniquity.
24. Then answered Simon, and said, Pray
ye to the Lord for me, that none of these
things which ye have spoken come upon
me. 25. And they, when they had testi
Vol. vi. — L
I tied and preached the word of the Lord, re¬
turned to Jerusalem, and preached the gos¬
pel in many villages of the Samaritans.
God had wonderfully owned Philip in his work as
an evangelist at Samaria, but he could do no more
than an evangelist; there were some peculiar powers
reserved to the apostles, for the keeping up of the
dignity of their office, and here we have an account
of what was done by two of them there — Peter and
John. The twelve kept together at Jerusalem, (v.
1.) and thither these good tidings were brought
them, that Samaria had received the word of God,
(v. 14.) that a great harvest of souls was gathered,
and was likely to be gathered in to Christ there.
The word of God was' not only preached to them,
but received by them ; they bid it welcome, admitted
the light of it, and submitted to the power of it.
When they heard it, they sent unto them Peter and
John. If Peter had been, as some say he was, the
prince of the apostles, he would have sent some ol
them, or, if he had seen cause, would have gone
himself of his own accord ; but he was so far from
that, that he submitted to an order of the house, and,
as a servant to the body, went whither they sent
him. Two apostles were sent, the two most emi¬
nent, to Samaria, 1. To encourage Philip, to assist
him, and strengthen his hands. Ministers in a higher
station, and that excel in gifts and graces, should
contrive how they may be helpful to those in a lower
sphere, and contribute to their comfort and useful¬
ness. 2. To carry on the good work that was begun
among the people, and, with those heavenly graces
that had enriched them, to confer upon them spi¬
ritual gifts. Now observe,
T. How they advanced and improved those of them
that were sincere; it is said, (v. 16.) The Holy
Ghost was as yet fallen upon none of them, in those
extraordinary powers which were conveyed by the
descent of the Spirit upon the day of pentecost ; they
were none of them endued with the gift of tongues,
which seems then to have been the most usual, im¬
mediate effect of the pouring out of the Spirit. See
ch. 10. 45, 46. This was both an eminent sign to
them which believed not, and of excellent service
to them that did. This, and other such gifts, they
had not, only they were baptized in the name of the
Lord Jesus, and so engaged to him and interested
in him, which was necessary to salvation, and in that
they had joy and satisfaction, (y. 8.) though they
could not speak with tongues. They that are in¬
deed given up to Christ, and have experienced the
sanctifving influences and operations of the Spirit of
grace, have great reason to be thankful, and no rea¬
son to complain, though they have not those gifts
that are for oniament, and would make them bright.
But it is intended that they should go on to the
perfection of the present dispensation, for the greater
honour of the gospel. We have reason to think that
Philip had received these gifts of the Holy Ghost
himself, but had not a power to confer them, the
apostles must come to do that ; and they did it not
upon all that were baptized, but upon some of them,
and it should seem, such as were designed for some
office in the church, or at least to be eminent active
members of it ; and upon some of them, one gift of
the Holy Ghost, and upon others, another. See 1
Cor. 12.' 4, 8.— 14. 26.
Now, in order to this,
1. The apostles prayed for them, v. 15. The
Spirit is given, not to ourselves only ; (Luke 11. 13.)
but to others also, in answer to prayer; I will put
my Spirit within you, (Ezek.^ 36. 27.) but I will for
this be inquired of, v. 37. We mav take encourage
ment from this example, in praying to God to grve
the renewing graces of the Holy Ghost to them v hose
82
TH fo ACTS, VIII.
spiritual welfare we are concerned for ; for cur chil¬
dren, for our friends, for our ministers ; we should
pray, and pray earnestly, that they may receive the
Holy Ghost ; for that includes all blessings.
2. They laid their hands on them, to signify that
their prayers were answered, and that the gift of
the Iioly Ghost was conferred upon them; for, upon
the use of this sign, they received the Holy Ghost ,
and sjiake with tongues. The laying on of hands
was anciently used in blessing, by those who blessed
with authority. Thus the apostles blessed these
new converts, ordained some to be ministers, and
confirmed others in their Christianity. We cannot
now, nor can any thus give the Holy Ghost by the
laying on of hands ; but this mat- intimate to us, that
those whom we pray for we should use our endea¬
vours with.
II. How they discovered and discarded him that
was a hypocrite among them, and that was Simon
Magus; for they knew how to separate between the
precious and the vile. Now observe here,
1. The wicked proposal that Simon made, by
which his hypocrisy was discovered ; ( v . 18, 19. )
When he saw that through laying on of the apostles'
hands, the Holy Ghost was given, (which should
have confirmed his faith in the doctrine of Christ,
and increased his veneration for the apostles,) it
gave him a notion of Christianity as no other than an
exalted piece of sorcery, in which he thought him¬
self capable of being equal to the apostles, and there¬
fore offered them money, saying, Give me also this
power. He does not desire them to lay their hands
on him, that he might receive the Holy Ghost him¬
self, (for he did not foresee that any thing was to be
got by that,) but that they would convey to him a
power to bestow the gift upon others. He was am¬
bitious to have the honour of an apostle, but not at
all solicitous to have the spirit and disposition of a
Christian. He was more desirous to gain honour to
himself than to do good to others. Now, in making
tl is motion, (1.) He put a great affront upon the
apostles, as if they were mercenary men, would do
any thing for money, and loved it as well as he did ;
whereas they had left what they had, for Christ, so
far were they from aiming to make it more ! (2. )
He put a great affront upon Christianity, as if the
miracles that were wrought for the proof of it, were
done by magic art, only of a different nature from
what he himself had practised formerly. (3. ) He
shewed that, like Balaam, he aimed at the rewards
of divination ; for he would not have bid money for
this power, if he had not hoped to get money by it.
(4. ) He shewed that he had a very high conceit of
himself, and that he had never his heart truly hum¬
bled. Such a wretch as he had been before his bap¬
tism should have asked, like the prodigal, to be made
as one of the hired servants. But as soon as he is
admitted into the family, no less a place will serve
him than to be one of the stewards of the household,
and to be intrusted with a power which Philip him¬
self had not, but the apostles only.
2. The just rejection of his proposal, and the cut¬
ting reproof Peter gave him for it, v. 20 — 23.
(1.) Peter shews him his crime; ( v . 20.) Thou
hast thought that the gif t of God may be purchased
with money ; and thus, [1.] He had overvalued the
wealth of this world, as if it were an equivalent for
any thing, and as if, because, as Solomon saith, it an¬
swers all things relating to the life that now is, it
would answer all things relating to the other life,
and would purchase the pardon of sin, the gift of the
Holy Ghost, and eternal life. [2.] He had under¬
valued the gift of the Holy Ghost, and put it upon a
level with the common gifts of nature and provi¬
dence. He thought the power of an apostle might
as well be had for a good fee as the advice of a phy¬
sician or a lawyer; which was the greatest despite
that could be done to the Spirit of grace. All the
buying and selling of pardons and indulgencies in the
church of Rome is the product of this same wicked
thought, that the gift of God may be purchased with
money, when the offer of divine grace so expressly
runs, without moiiey and without price.
(2.) He shews him his character, which is in¬
ferred from his crime. Fron everything that a
man says or does amiss, we caivmt infer that he is a
hypocrite in the profession he makes of religion ; but
this of Simon’s was such a fundamental error, as
could by no means consist with a state of grace ; his
bidding money (and that got by sorcery too) was an
incontestable evidence that he was yet under the
power of a worldly and carnal mind, and was yet
that natural man which receiveth not the things oj
the Spirit of God, neither can he know them. And
therefore Peter tells him plainly, [1.] That his
heart was not right in the sight of God, v. 21.
“Though thou professest to believe, and art bap¬
tized, yet thou art not sincere.” We are as our
hearts are ; if they be not right, we are wrong ; and
they are open in the sight of God, who knows them,
judges them, and judges of us by them. Our hearts
are that which they are in the sight of God, who
cannot be deceived ; and if they be not right in his
sight, whatever our pretensions be, our religion is
vain, and will stand us in no stead : our great con¬
cern is to approve ourselves to him in our integrity,
for otherwise we cheat ourselves into our own ruin.
Some refer this particularly to the proposal he
made ; what he asked is denied him, because his
heart is not right in the sight of God in asking it ; he
does not aim at the glory of God or the honour of
Christ in it, but to make a hand of it for himself;
he asks, and has not, because-he asks amiss, that he
may consume it upon his lusts, and be still thought
some great one. [2.] That he is in the gall of bit¬
terness, and in the bond of iniquity ; I perceive that
thou art so, v. 23. This is plain dealing, and plain
dealing is best when we are dealing about souls and
eternity. Simon had got a great name among the
people, and of late 'a good name too among food’s
people, and yet Peter here gives him a black cha¬
racter. Note, It is possible for a man to continue
under the power of sin, and yet to put on a form of
godliness. I perceive it, saith Peter. It was not so
much by the Spirit of discerning, with which Peter
was endued, that he perceived this, as by Simon’s
discovery of it in the proposal he made. Note,
The disi^iises of hypocrites many times are soon
seen through ; the nature of the wolf shews itself
notwithstanding the cover of the sheep’s clothing.
Now the character here given of Simon is really the
character of all wicked people. First, They are in
the gall of bitterness ; odious to God, as that which
is bitter as gall is to us. Sin is an abominable thing
which the Lord hates, and sinners are by it made
abominable to him ; they are vicious in their own
nature ; indwelling sin is a root of bitterness, that
bears gall and wormwood, Deut. 29. 18. The
faculties are corrupted, and the mind imbittered
against all good, Heb. 12. 15. It speaks likewise
the pernicious consequences of sin ; the end is bitter
as wormwood. Secondly, They are in the bond
iniquity ; bound over to the judgment of God by the
guilt of sin, and bound under the dominion of Satan
by the power of sin ; led captive by him at his will,
and it is a sore bondage, like that in Egypt, making
the life bitter.
(3.) He reads him his doom in two things:
[1.] He shall sink with his worldly wealth which
he overvalued ; Thy money perish with thee. First,
Hereby Peter rejects his offer with the utmost dis¬
dain and indignation ; “ Dost thou think thou canst
bribe us to betray our trust, and to put the power
we are intrusted with, into such unworthy hands ?
THE ACTS, VIII.
83
•Away with thee and thy money too ; we will have |
nothing to do with either. Get thee behind me , ■
Satan.” When we are tempted with money to do j
an evil tiling, we should see what a perishing thing J
money is, and scorn to be biassed with it. It is the j
character of the upright man, that he shakes his \
hands from holding, from touching of bribes, Isa. !
33. 15.' Secondly, He warns him of his danger of j
utter destruction if he continued in this mind ; “ Thy jj
money will perish, and thou wilt lose it, and all that [
thou canst purchase with it. As meats for the belly, j
and the belly for meats, (1 Cor. 6. 13.) so goods for'
money, and money for goods, but God shall destroy ! ■
both it and them, they. perish in the using ; but that
is not the worst of it, thou \ wilt perish with it., and it
•with thee ; and it will lie an aggravation of thy ruin,
and a heavy load upon thy perishing soul, that thou
hadst money, which might have been made to turn
to a good account, (Luke 16. 9.) which might have
been laid at the apostles* feet, as a charity, and
would have been accepted, but was thrust into their
hands as a bribe, and was rejected. Son, remember
this”
[2.] He shall come short of the spiritual blessings
which he undervalued ; ( y . 21.) “ Thou hast neither j
part nor lot in this matter ; thou hast nothing to do
with the gifts of the Holy -Ghost, thou dost not un¬
derstand them, thou art excluded from them, hast
put a bar in thine own door, thou canst not receive
the Holy Ghost thyself, nor power to confer the
Holy Ghost upon others, for thy heart is not right in
the sight of God, if thou thinkest that Christianity is
a trade to live by in this world, and therefore thou
hast no part nor lot in the eternal life in the other
world which the gospel offers.” Note, First, There
are many win) profess the Christian religion, and yet
have no part nor lot in the matter ; no part in Christ,
(John 13. 8.) no lot in the heavenly Canaan. Se¬
condly, They are those whose hearts are not right
in the sight of God, are not "animated by a right
spirit, nor guided by a right rule, nor directed to the
right end.
(4.) He gives him good counsel, notwithstanding,
n. 22. Though he was angry with him, yet he did
not abandon him ; and though he would have him
see his case to be very bad, yet he would not have
him think it desperate; yet now there is hope in
Israel. Observe,
[1.] What it is that he advises him to; he must
do his first works ; First, He must repent ; must see
his error, and retract it ; must change his mind and
way ; must be humbled and ashamed for what he has
done ; his repentance must be particular ; “ Repent
of tills, own thyself guilty in this, and be sorry for
it.” He must lay load upon himself for it, must not
extenuate it, by calling it a mistake, or misguided
zeal, but must aggravate it, by calling it wickedness,
his wickedness, the fruit of his own corruption.
Those that have said and done amiss, must, as far.
as they can, unsay it and undo it again by repent¬
ance. Secondly, He must pray to God, must pray
that God would give him repentance, and pardon
upon repentance. Penitents must pray, which im¬
plies a desire toward God, and a confidence in
Christ. Simon Magus, great a man as he thinks
himself, shall not be courted into the apostles’ com¬
munion, (how much soever some would think it a
reputation to them,) upon any other terms than
those upon which other sinners are admitted — re¬
pentance and prayer.
[2.] What encouragement he gives him to do
this ; if perhaps the thought of thy heart, this wicked
thought of thine, may be forgiven thee. Note, First,
There may be a great deal of wickedness in the
thought of the heart, its false notions, and corrupt
affections, and wicked projects, which must be re¬
pented of, or we are undone. Secondly, The
thought of the heart, though ever so wicked, shall
be forgiven, upon our repentance, an*d not laid to our
charge. When Peter here puts a perhaps upon it,
the doubt is of the sincerity of his repentance, net
of his pardon, if his repentance be sincere. If in¬
deed the thought of thy heart may be forgiven, so it
may be read. Or it intimates, that the greatness
of his sin might justly make the pardon doubtful,
I though the promise of the gospel had put tlie mat¬
ter out of doubt, in case he did truly repent ; like
that, (Lam. 3. 29. ) If so be there may be hope.
[3.1 Simon’s request to them to pray for him, v.
■ 24. He was startled and put into contusion bv that
which Peter said, finding that resented thus, which
he thought would have been embraced with both
arms ; and he cries out, Pray ye to the Lord for me,
that none of the things which ye have spoken come
upon me. Here was, First, Something well ; that
he was affected with the reproof given him, and ter¬
rified by the character given of him, enough to make
the stoutest- heart to tremble ; and that being so, he
begged the prayers of the apostles for him, wishing
to have an interest in them, who, he believed, had
a good interest in Heaven. Secondly, Something
wanting; he begged of them to pray for him, but
did not pray for himself, as he ought to have done ;
and, in desiring them to pray for him, his concern is
more that the judgments he had made himself liable
to might be prevented, than that his corruptions
might be mortified, and his heart by divine grace,
be made right in the sight of God: like Phaiaoh,
who would have Moses entreat the Lord for him,
that he would take away this death only, not that he
would take away this sin, this hardness of heart,
Exod. 8. 8. — 10. 17. Some think that Peter had
denounced some particular judgments against him,
as against Ananias and Sapphira, which, upon this
submission of his, at the apostle’s intercession, were
prevented : or, from what is related, he might infer,
that some token of God’s wrath would fall upon
him, which he thus dreaded and deprecated.
Lastly, Here is the return of the apostles to Jeru¬
salem, when they had finished the business they
came about ; for as yet they were not to disperse :
but though they came hither to do that work which
was peculiar to them as apostles, yet, opportunity
offering itself, they applied themselves to that which
was common to all gospel-ministers. 1. There in
the city of Samaria they were preachers, they testi¬
fied the word of the Lord, solemnly attested the
truth of the gospel, and confirmed what the other
ministers preached : they did not pretend to bring
them any thing new, though they were apostles,
but bore their testimony to the word of the Lord as
they had received it. 2. In their road home they
were itinerant preachers ; as they passed through
many villages of the Samaritans they preached the
gospel. Though the congregations there were no¬
thing so considerable as in the cities, either for num¬
ber or figure, yet their souls were as precious, and
the apostles did not think it below them to preach,
the gospel to them. God has a regard to the in¬
habitants of his villages in Israel, (Judg. 5. 11.) and
so should we.
26. And the angel of the Lord spake unto
Philip, saying, Arise and go toward the
south, unto the way that goeth down from
Jerusalem unto Gaza, which is desert. 27.
And he arose and went : and behold, a man
of Ethiopia, an eunuch of great authority
under Candace, queen of the Ethiopians,
who had the charge of all her treasure, and
had come to Jerusalem for to worship, 28.
Was returning, and sitting in his chariot,
84
THE ACTS, VIII.
read Esaias the prophet. 29. Then the
Spirit said unto Philip, Go near, and join
thyself to this chariot. 30. And Philip ran
thither to him, and heard him read the pro¬
phet Esaias, and said, Understandest thou
what thou readest ? 31. And he said, How
can I, except some man should guide me ?
And he desired Philip that he would come
up and sit with him. 32. The place of the
scripture which he read, was this, He was
led as a sheep to the slaughter, and like a
lamb dumb before his shearer, so opened
he not his mouth : 33. In his humiliation
his judgment was taken away: and who
shall declare his generation ? For his life
is taken from the earth. 34. And the
eunuch answered Philip, and said, 1 pray
thee, of whom speaketh the prophet this ?
Of himself, or of some other man ? 35.
Then Philip opened his mouth, and began
at the same scripture, and preached unto
him Jesus. 36. And as they went on their
way, they came unto a certain water : and
the eunuch said, See, here is water ; what
doth hinder me to be baptized ? 37. And
Philip said, If thou believest with all thine
heart, thou mayest. And he answered and
said, I believe that Jesus Christ is the Son
of God. 38. And he commanded the cha¬
riot to stand still : and they went down both
into the water, both Philip and the eunuch ;
and he baptized him. 39. And when they
were come up out of the water, the Spirit
)f the Lord caught away Philip, that the
eunuch saw him no more : and he went on
his way rejoicing. 40. But Philip was
found at Azotus : and passing through, he
preached in all the cities till he came to
Caesarea.
We have here the story of the conversion of an
Ethiopian eunuch to the faith of Christ ; by whom,
we have reason to think, the knowledge of Christ
was sent into that country where he lived, and that
scripture fulfilled, Ethiopia shall soon stretch out her
hands, one of the first of the nations, unto God, Ps.
68. 31.
I. Philip the evangelist is directed into the road
where he would meet with this Ethiopian, v. 26.
When the churches in Samaria were settled, and
had ministers appointed them, the apostles went
back to Jerusalem ; but Philip stays, expecting to
be employed in breaking up fresh ground in the
country. And here we have,
1. Direction given him by an angel, (probably, in
a dream, or vision of the night,) what course to
steer: Arise and go toward the south. Though an¬
gels were not employed to preach the gospel, they
were often employed in carrying messages to minis¬
ters for advice and encouragement, as ch. 5. 19. We
cannot now expect such guides in our way ; but
doubtless there is a special providence of God con¬
versant about the removes and settlements of minis¬
ters, and one way or other he will direct those who
sincerely desire to follow him, into that way in which
be will own them ; he will guide them with his eye.
He must go southward , to the way that leads from
Jerusalem to Gaza, through the desert or wilderness
of Judah. Philip would never have thought of going
thither, into a desert, into a common road through
the desert ; small probability of finding work there!
Yet thither he is sent, according to our Saviour’s pa¬
rable, foretelling the call of the Gentiles, G’o ye into
the high-ways, and the hedges. Matt. 22. 9. Some¬
times God opens a door of opportunity to his minis¬
ters in places very unlikely.
2. His obedience to this direction; (v. 27.) He
arose and went; without objecting, or so much as
asking, “ What business have 1 there ?” Or, “What
likelihood is there of doing good there ?” He went
out, not knowing whither he went, or whom he was
to meet.
II. An account is given of this eunuch, (v. 27.)
who, and what, he was, on whom this distinguishing
favour was bestowed.
1. He was a foreigner, a man of Ethiopia ; there
were two Ethiopias, one in Arabia, but that lay east
from Canaan ; it should seem, this was of Ethiopia
in Africa, which lay south, beyond Egypt, a great
way off from Jerusalem ; for in Christ, they that
were afar off were made nigh, according to the pro¬
mise, that the ends of the earth should see the great
salvation. The Ethiopians were looked upon as the
meanest and most despicable of the nations, black-
moors, as if nature had stigmatized them ; yet the
gospel is sent to them, and divine grace looks upon
them, though they are black, though the sun has
looked upon them.
2. He was a person of quality, a great man in his
own country, an eunuch ; not in body, but in office ;
lord chamberlain or steward of. the household ; and,
either by the dignity of his place or by his personal
character, which commanded respect, he was of
great authority, and bore a mighty sway under C'an-
clace queen of the Ethiopians, who probabl y was suc¬
cessor to the queen" of Sheba, who is called the
queen of the south ; that country being governed by
queens, to whom Candace was a common name, as
Pharaoh to the kings of Egypt ; he had the charge
of all her treasure ; so great a trust did she repose
in him ! Not many mighty, riot many noble, are
called ; but some are.
3. He was a proselyte to the Jewish religion, for
he came to Jerusalem for to worship. Some think
that he was a proselyte of righteousness, who was
circumcised, and kept the feasts ; others, that he
was only a proselyte of the gate, a Gentile, but who
had renounced idolatry, and worshipped the God of
Israel occasionally in the court of the Gentiles : but,
if so, then Peter was not the first that preached the
gospel to the Gentiles, as he says he was. Some
think that there were remains of the knowledge of
the true God in this country, ever since the queen of
Sheba’s time ; and probably the ancestor of this eu¬
nuch was one of her attendants, who transmitted to
his posterity what he learned at Jerusalem.
III. Philip and the eunuch are In-ought together
into a close conversation ; and now Philip shall know
the meaning of his being sent into a desert, for there
he meets with a chariot, that shall serve for a syna¬
gogue, and one man, the conversion of whom shall
be in effect, for aught lie knows, the conversion of a
whole nation.
1. Philip is ordered to fall into company with this
traveller that is going home from Jerusalem toward
Gaza, thinking he has done all the business of his
journey, when the great business which the over¬
ruling providence of God designed in it, was yet un-
| done. He had been at Jerusalem, where the 'apos¬
tles were preaching the Christian faith, and multi¬
tudes professing it, and yet there he had taken no
notice of it, and made no inquiries after it ; nay, it
should seem, had slighted it, and turned his hack
THE ACTS, VIII.
85
upon it ; yet the grace of God pursues him, over¬
takes him in the desert, and there overcomes him.
Thus God is often found of those that sought him
not, I-sa. 65. 1. Philip has this order, not by an an¬
gel, as before, but by the Sjiifit whispering it in his
ear, (v. 29.) “ Go near, and join thyself to this cha¬
riot ; go so near as that the gentleman may take no¬
tice of thee. ” We should study to do good to those
we light in company with upon the road : thus the
lijis of the righteous may feed many. We should
not be so shy of all strangers as some affect to be.
Those we know nothing else, we know this of, that
they have souls.
2. He finds him reading in his Bible, as he sat in
his chariot ; (v. 28. ) He ran to him, and heard him
read ; lie read out, for the benefit of those that were
with him, v. 30. He not only relieved the tedious¬
ness of the journey, but redeemed time by reading,
not philosophy, history, or politics, much less a ro¬
mance, or a play, but the scriptures, the book of
Esaias ; that book Christ read in, (Luke 4. 17.) and
the eunuch here, which should recommend it parti¬
cularly to our reading. Perhaps the eunuch was now
reading over again those portions of scripture which
he had heard read and expounded at Jerusalem, that
he might recollect what he had heard. Note, ( 1 .) It
is the duty of every one of us to converse much with
the holy scriptures. (2.) Persons of quality should
abound more than others in the exercises of piety,
because their example will influence many, and they
have their time more at command. (3.) It is wis¬
dom for men of business to redeem time for holy du¬
ties ; time is precious, and it is the best husbandry
in the world to gather u/i the fragments of time, that
none be lost ; to fill up every minute with something [
that will turn to a good account. (4.) When we are
returning from public worship, we should use means
in private for the keeping up of the good affections
there kindled, and the preserving of the good im¬
pressions there made, 1 Chron. 29. 18. (5.) Those
that are diligent in searching the scriptures, are in a
fair way to improve in knowledge ; for to him that
hath shall be given.
3. He puts a fair question to him ; Understanclest
thou what thou readest? Not by way of reproach,
but with design to offer him his service. Note,
What we read and hear of the word of God, it highly
concerns us to understand, especially what we read
and hear concerning Christ ; and therefore we
should often ask ourselves, whether we understand
it or no ? Have ye understood all these things ?
Matt. 13. 51. And have ye understood them
aright ? We cannot profit by the scriptures unless
we do in some measure understand them, 1 Cor. 14.
16, 17. And, blessed be God, what is necessary to
salvation, is easy to be understood.
4. He, in a sense of his need of assistance, desires
Philip’s company; (u. 31.) “ How can I under¬
stand, said he, excefit some one guide me? There¬
fore pray come up, and sit with me.” (1.) He
speaks as one that had very low thoughts of himself
and his own capacity and attainments. He was so
far from taking it as an affront, to be asked, whether
he understood what he read, though Philip was a
stranger, on foot, and probably looked mean, (which
many a less man would have done, and have called
him an impertinent fellow, and bid him go about his
business, what was it to him ?) that he takes the
question kindly ; makes a very modest reply, How
can I? We have reason to think he was an intelli¬
gent man, and as well acquainted with the meaning
of scripture as most were, and yet he modestly con¬
fesses his weakness. Note, Those that would learn,
must see their need to be taught. The prophet must
first own that he knows not what these are, and then
the angel Will tell him, Zech. 4. 13. (2.) He speaks
as one very desirous to be taught, to have some one
to guide him. Observe, He read the scripture,
though there were many things in it which he did
not understand ; though there are many things in
the scriptures, which are dark and hard to be under¬
stood, nay, which are often misunderstood, yet we
must not therefore throw them by, but study them
for the sake of those things that are easy, which is
the likeliest way to come by degrees to 'the under¬
standing of those things that are difficult ; for know¬
ledge and grace grow gradually. (3.) He invited
Philip to come up and sit with him ; not as Jehu
took Jonadab into his chariot, to come see his zeal for
the Lord of hosts, (2 Kings 10. 16.) but rather,
“Come, see my ignorance, and instruct me.” He
will gladly do Philip the honour to take him into the
coach with him, if Philip will do him the favour to
expound a portion of scripture to him. Note, In or¬
der to our right understanding of the scripture, it is
requisite we should have some one to guide us ;
some good books, and some good men, but above all,
the Spirit of grace, to lead us into all truth.
IV. The portion of scripture which the eunuch
recited, with some hints of Philip’s discourse upon
it. 'Phe preachers of the gospel had a very' good
handle to take hold of those by, who were conver¬
sant with the scriptures of the Old Testament, and
received them, especially when they found them ac¬
tually engaged in the study of them, as the eunuch
was here.
1. The chapter he was reading, was, the fifty-
third of Isaiah, two verses of which are here quoted,
(v. 32, 33.) part of the seventh and eighth verses ;
they are set down according to the Septuagint ver¬
sion, which in some things differs from the original
Hebrew. Grotius thinks the eunuch read it in the
Hebrew, but Luke takes the Septuagint translation,
as readier to the language in which he wrote ; and
he supposes that the eunuch had learned from the
many Jews that were in Ethiopia, both their reli¬
gion and language. But, considering that the Sep¬
tuagint version was made in Egypt, which was the
next country' adjoining to Ethiopia, and lay betwixt
them and Jerusalem, I rather think that translation
was most familiar to him. It appears by Isa. 20. 4.
that there was much communication between those
two nations — Egypt and Ethiopia. The greatest
variation from the Hebrew, is, that what in the ori¬
ginal is, He was taken from prison and from judg¬
ment, (hurried with the utmost violence and preci¬
pitation from one judgment-seat to another ; or
From force and from judgment he was taken away ;
that is, It was from the fury of the people, and their
continual clamours, and the judgment of Pilate
thereupon, that he was taken away,) is here read.
In his humiliation his judgment was taken away.
He appeared so mean and despicable in their eyes,
that they denied him common justice, and, against
all the rules of equity', which every man is entitled
to the benefit of, they' declared him innocent, and
yet condemned him to die ; nothing criminal can be
proved upon him, but he is down, and down with
him. Thus in his humiliation his judgment was
taken away ; so, the sense is much the same with
that of the Hebrew.
So that these verses foretold concerning the Mes¬
siah,
(1.) That he should die; should be led to the
slaughter, as sheep that were offered in sacrifice ;
that his life should be taken from among men, taken
from the earth. With what little reason then was
! the death of Christ a stumbling-block to the unbe-
[ lieving Jews, when it was so plainly foretold by’ their
own prophets, and was so necessary to the accom-
I plishment of his undertaking ! Then is the offence
of the cross ceased.
(2.) That he should die wrongfullv ; should die by
violence, should be hurried out of his life, and his
36
THE ACTS, VIII.
judgment shall be taken away ; no justice done
him ; for he must be cut off, but not for himself.
(3.) That lie should die patiently ; like a lamb
dumb before the shearer, nay, and before the butcher
too, so he opened not his mouth ; never was such an
example ol patience as our Lord Jesus was in his
sufferings ; when he was accused, when he was
abused, he was silent, reviled not again, threatened
not.
(4.) That yet he should live for ever, to ages
which cannot be numbered ; for so I understand
those words, Who shall declare his generation? The
Hebrew word properly signifies, the duration of one
life, Eccl. 1. 4. Now who can conceive or express
how long he shall continue, notwithstanding this ;
for his life is only taken from the earth ? in heaven
he shall live to endless and innumerable ages, as it
follows in Isa. 53. 10. He shall prolong his days.
2. The eunuch’s question upon this, is, Of whom
speaketh the prophet this? v. 34. He does not desire
Philip to give some critical remarks upon the words
and phrases, and the idioms of the language, but to
acquaint him with the general scope and design of
the prophecy, to furnish him with a key, in the use
of which he might, by comparing one thing with
another, be let into the meaning of the particular
passages. Prophecies had usually in them something
of obscurity, till they were explained by the accom¬
plishment of them, as this now was. It is a material
question he asks, and a very sensible one ; “ Does
the prophet speak this of himself, in expectation of
being used, being ?m'$used, as the other prophets
were; or does he speak it of some other man, in his
own age, or in some age to come ?” Though the
modern Jews will not allow it to be spoken of the
Messiah, yet their ancient doctors did so interpret
it ; and perhaps the eunuch knew it, and did partly
understand it so himself, only he proposed this ques¬
tion, to draw on discourse with Philip ; for the way
to improve in learning, is, to consult the learned ; as
they must inquire the law at the mouth of the priests,
(Mai. 2. 7.) so they must inquire the gospel, especi¬
ally that part of the treasure which is hid in the
field of the Old Testament, at the mouth of the mi¬
nisters of Christ. The way to receive good instruc¬
tions, is, to ask good questions.
3. Philip takes this fair occasion given him, to
open to him the great mystery of the gospel con¬
cerning Jesus Christ and him crucified. He began
at this scripture, took that for his text, (as Christ
did another passage of the same prophecy, Luke 4.
21.) and preached unto him Jesus, v. 35. That is
all the account given us of Philip’s sermon, because
it was the same in effect with Peter’s sermons,
which we have had before. The business of gospel-
ministers is to preach Jesus, and that is the preach¬
ing that is likely to do good. It is probable that
Philip had now occasion for his gift of tongues, that
he might preach Christ to this Ethiopian in the lan¬
guage of his own country. And here we have an
instance of speaking of the things of God, and speak¬
ing of them to good purpose, not only as we sit in the
house, but as we walk by the way, according to that
rule, Dent. 6. 7.
V. The eunuch is baptized in the name of Christ,
v. 36 — 38. It is probable that the eunuch had heard
at Jerusalem of the doctrine of Christ, so that it was
not altogether new to him. But, if he had, what
could that do toward this speedy conquest that was
made of his heart for Christ ? It was a powerful
working of the Spirit with and by Philip’s preaching
that gained the point. Now here we have,
1. The modest proposal which the eunuch made
of himself to baptism ; (v. 36. ) As then went on their
way, discoursing of Christ, the eunuch asking more
questions, and Philip answering them to his satis-
‘action, they came unto a certain water, a well,
river, or pond, the sight of which made the eunuch
think of being baptized. Thus God, by hints of
providence which seem casual, sometimes puts his
people in mind of their duty, which otherwise per¬
haps they would not have thought of. The eunuch
knew not how little a while Philip might be with
him, nor where he might afterwards inquire for him ;
he could not expect his travelling with him to his
next stage, and therefore if Philip think fit, lie will
take the present convenience which offers itself, of
being baptized ; “ See, here is water, which perhaps
we may not meet with a great while again ; what
doth hinder me to be baptized? Canst thou shew
any cause why I should not be admitted a disciple
and follower of Christ by baptism ?” Observe, (1.)
He does not demand baptism, does not say, “ Here
is water, and here I am resolved I will be baptized;”
for if Philip have any thing to offer to the contrary,
he is willing to wave it for the present. If he think
him not fit to be baptized, or if there be any thing
in the institution of the ordinance, which will not
admit such* a speedy administration of it, he will
not insist upon it. The most forward zeal must
submit to order and rule. But, (2.) He does desire
it, and unless Philip can shew cause why not, he de¬
sires it now, and is not willing to defer it. Note, In
the solemn dedicating and devoting of ourselves to
God, it is good to make haste, and not to delay ; for
the present time is the best time, Ps. 119. 60. They
who have received the thing signified by baptism,
should not put off receiving the sign. The eunuch
feared lest the good affections now working in him
should cool and abate, and therefore was willing
immediately to bind his soul with the baptismal
bonds unto the Lord, that he .might bring the mat¬
ter to an issue.
2. The fair declaration which Philip made him of
the terms upon which he might have the privilege
of baptism ; (y. 37.) If thou believest with all thine
heart, thou mayest ; that is, “If thou believest this
doctrine which I have preached to thee concerning
Jesus, if thou receivest the record God has given
concerning him, and set to thy seal that it is true.”
He must believe with all his heart, for with the
heart man believeth, not with the head only, by an as¬
sent to gospel-truths, in the understanding ; but with
the heart, by a consent of the will to gospel-terms.
“ If thou do indeed believe with all thy heart, thou
art by that united to Christ, and if thou give proofs
and evidences that thou dost so, thou mayest by
baptism be joined to the church.”
3. The confession of faith which the eunuch made
in order to his being baptized ; it is very short, but
it is comprehensive and much to the purpose, and
what was sufficient ; I believe that Jesus Christ is
the Son of God. He was before a worshipper of the
true God, so that all he had to do now, was, to re¬
ceive Christ Jesus the Lord. (1.) He believes that
Jesus is the Christ, the true Messiah promised, the
Anointed One. (2.) That Christ is Jesus — a Sa¬
viour, the only Saviour of his people from their sins.
And, (3.) That this Jesus Christ is the Son of God,
that he has a divine nature, as the Son is of the same
nature with the Father ; and that, being the Son of
God, he is the Heir of all things. This is the prin¬
cipal, peculiar doctrine of Christianity, and whoso¬
ever believe this with all their heart, and confess it,
they and their seed are to be baptized.
4. The baptizing of him hereupon. The eunuch
ordered his coachman to stop, commanding the cha¬
riot to stand still ; it was the best baiting place he
ever met with in any of his journeys ; they went
down both into the water, for they had no conveni¬
ent vessels with them, being upon a journey, where¬
with to take up water, and must therefore go down
into it ; not that they stript off tneir clothes, ana
went naked into the water, but, going barefoot, ac-
THE ACTS, IX.
87
rording to the custom, they went perhaps up to the
ancles or mid-leg into the water, and Philip sprin¬
kled water upon him, according to the prophecy
which this eunuch had probably but just now read,
for it was but a few verses before those which Philip
found him upon, and was very apposite to his case ;
(Isa. 52. 15.) So shall he sprinkle many nations,
kings and great men shall shut their mouths at him,
shall submit to him, and acquiesce in him, for that
which had not before been told them shall they see,
and that which they had not heard shall they con¬
sider. Observe, Though Philip had very lately
been deceived in Simon Magus, and had admitted
him to baptism, though he afterward appeared to
be no true convert, yet he did not therefore scruple
to baptize the eunuch upon his profession of faith
immediately, without putting him upon a longer
trial than usual. If some hypocrites crowd into the
church, that afterward prove a grief and scandal to
us, yet we must not therefore make the door of ad¬
mission any straiter than Christ has made it ; they
shall answer for their apostacy, and not we.
VI. Philip and the eunuch are parted presently ;
and this is as surprising as the other parts of the
story. One would have expected that the eunuch
should either have stayed with Philip, or have taken
him along with him into his own country, and, there
being so many ministers in those parts, he might be
spared, and it would be worth while : but God or¬
dered otherwise ; as soon as they were come u/i out
of the water, before the eunuch went into his chariot
again, the Spirit of the Lord caught away Philip,
( v . 39. ) and did not give him time to make an ex¬
hortation to the eunuch, as usual after baptism,
which it is probable the one intended, and the other
expected ; but his sudden departure was sufficient
to make up the want of that exhortation, for it seems
to have been miraculous, and that he was caught
up in the air in the eunuch’s sight, and so carried
out of his sight ; and the working of this miracle
upon Philip, was a confirmation of his doctrine, as
much as the working of a miracle by him would have
been. He was caught away, and the eunuch saw
him no more, but, having lost his minister, returned
to the use of his Bible again. Now here we are
told,
1. How the eunuch was disposed ; he went on his
way rejoicing ; he pursued his journey, business
called him home, and he must hasten to it ; for it
was no way inconsistent with his Christianity, which
places no sanctity or perfection in men’s being her¬
mits or recluses, but is a religion which men may
and ought to carry about with them into the affairs
of this life. But he went cn, rejoicing ; so far was
he from reflecting upon this sudden resolution and
change, or advancement rather in his religion, with
any regret, that his second thoughts confirmed him
abundantlv in it, and he went on, rejoicing with joy
unspeakable and full of glory ; he was never better
pleased in all his life. (1.) He rejoiced that he him¬
self was joined to Christ, and had an interest in
him. And, (2.) That he had these good tidings
to bring to his countrymen, and a prospect of bring¬
ing them also, bv virtue of his interest among them,
into fellowship with Christ ; for he returned, not
only a Christian, but a minister. Some copies read
this verse thus : And when they were come up out
of the water, the Idoly Spirit fell upon the eunuch,
(without the ceremony of the apostle’s imposition of
hands,) but the angel of the Lord caught away
Philip.
2. How Philip was disposed of ; (z». 40.) He was
found at Azotus or Ashdocl, formerly a city of the
Philistines ; there the angel or Spirit of the Lord
dropped him, which was above thirty miles from
Gaza, whither the eunuch wTas going, and where
Dr. Lightfoot thinks he took ship, and went by sea
into his own country. But Philip, wherever he was,
would not be idle ; jiassing through, he preached in
all the cities till he came to Caesarea, and there he
settled, and, lor aught that appears, had his princi¬
pal residence ever after ; for at Caesarea we find him
in a house of his own, ch. 21. 8. He that had been
faithful in working for Christ as an itinerant, at
length gains a settlement.
CHAP. IX.
In this chapter, we have, I. T'he famous story of St. Paul’s
conversion from being an outrageous persecutor of the
gospel of Christ, to be an illustrious professor and preacher
of it. 1. How he was first awakened and wrought upon bv
an appearance of Christ himself to him as he was goin®’
upon an errand of persecution to Damascus : and what a
condition he was in while lie lay under the power of those
convictions and terrors, v. 1 . . 9. 2. How he was baptized
by Ananias, by immediate-direction from heaven, v. 10. . 19.
3. How he immediately commenced doctor, and preached
the faith of Christ, and proved what he preached, v. 20 . . 22.
4. How he was persecuted, and narrowly escaped with his
life, v. 23 . . 25. 5. How he was admitted among the bre¬
thren at Jerusalem : how he preached, and was persecuted
there, v. 26 . . 30. 6. The rest and quietness which the
churches enjoyed for some time after this, v. 31. II. The
cure wfought by Peter on /Eneas, who had long been laid
up of a palsy, v. 32 . . 35. III. The raising of Tabitha from
death to life, at the prayer of Peter, v. 36 . . 44.
1. A ND Saul, yet breathing out threat-
LaL enings and slaughter against the
disciples of the Lord, went unto the High-
Priest, 2. And desired of him letters to Da¬
mascus to the synagogues, that if he found
any of this way, whether they were men or
women, he might bring them bound unto
Jerusalem. 3. And as he journeyed, he
came near Damascus : and suddenly there
shined round about him a light from hea¬
ven : 4. And he fell to the earth, and heard
a voice saying unto him, Saul, Saul, why
persecutest thou me ? 5. And he said, Who
art thou, Lord ? And the Lord said, I am
Jesus whom thou persecutest : It is hard
for thee to kick against the pricks. 6. And
he, trembling and astonished, said, Lord,
what wilt thou have me to do ? And the
Lord said unto him, Arise, and go into the
city, and it shall be told thee what thou
must do. 7. And the men which journeyed
with him stood speechless, hearing a voice,
but seeing no man. 8. And Saul arose
from the earth ; and when his eyes were
opened, he saw no man : but they led him
by the hand, and brought him into Damas¬
cus. 9. And he was three days without
sight, and neither did eat nor drink.
We found mention made of Saul twice or thrice
in the story of Stephen, for the sacred penman even
longed to come to his story ; and now we are come
to it, not quite taking leave of Peter ; but from
henceforward being mostly taken up with Paul the
apostle of the Gentiles, as Peter was of the circum¬
cision. His name in Hebrew, was, Saul — desired,
though as remarkably little in stature as his name¬
sake king Saul was tall and stately ; one of the an¬
cients calls him, Homo tricubitalis — but four foot
and a half in height ; his Roman name which he
went by among the citizens of Rome, was, Paul —
little. He was born in Tarsus, a city of Cilicia, a
free city of the Romans, and himself a freeman of
83
THE ACTS, IX.
that city. His father and mother were both native
Jews, therefore he calls himself a Hebrew of the
Hebrews; he was of the tribe of Benjamin, which
adhered to Judah. His education was in the schools
of Tarsus first, which was a little Athens for learn¬
ing ; there he acquainted himself with the philoso¬
phy and poetry ot the Greeks. Thence he was sent
to the university at Jerusalem, to study divinity and
the Jewish law ; his tutor was Gamaliel an eminent
Pharisee ; he had extraordinary natural parts, and
improved mightily in learning ; he had likewise a
handicraft trade, was bred to tent-making ; which
was common with those among the Jews that were
bred scholars, (as Dr. Lightfoot saith,) for the earn¬
ing of their maintenance, and the avoiding of idle¬
ness.
This is the young man on whom the grace of God
wrought this mighty change here recorded, about a
year after the ascension of Christ, or little more. !
We are here told,
I. How bad he was, how very bad, before his con¬
version ; just before he was an inveterate enemy to
Christianity, did his utmost to root it out, by perse¬
cuting all that embraced it. In other respects he
was well enough, as touching the righteousness which
is of the law, blameless, a man of no ill morals, but
a blasphemer of Christ, a persecutor of Christians,
and injurious to both, 1 Tim. 1. 13. And so ill in¬
formed was his conscience, that he thought he ought
to do what he did against the name of Christ, ( ch .
26. 9.) and that he did God service in it, as was
foretold, John 16. 2. Here we have,
1. His general enmity and rage against the Chris¬
tian religion ; (v. 1.) He yet breathed out threaten-
ings and slaughter against the disci/iles of the Lord.
The persons persecuted were the disciples of the
Lord ; because they were so, under that character
he hated and persecuted them ; the matter of the
persecution, was, threatenings and slaughter. There
is persecution in threatenings ; (ch. 4. 17, 21.) they
terrify and break the spirit : and though we say,
I hreatened folks live long ; yet those whom Saul
threatened, if he prevailed not thereby to frighten
them from Christ, he slew them, he persecuted
them to death, ch. 22. 4. His breathing out threat¬
enings and slaughter intimates that it was natural to
him, and his constant business ; he even breathed
in this as in his element ; he breathed it out with
heat and vehemence ; his very breath, like that of
some venomous creature, was pestilential, he
breathed death to the Christians, wherever he came;
he puffed at them in his pride, (Ps. 12. 4, 5.) spit
his venom at them in his rage. Saul yet breathing
thus ; it intimates, (1.) That he still persisted in it ;
not satisfied with the blood of those he had slain, he
still cries, Give, give. (2.) That he shall shortly
be of another mind ; as yet he breathes out threat¬
enings and slaughter, but he has not long to live such
a life as this, that breath will be stopped shortly.
2. His particular design upon the Christians at
Damascus ; thither was the gospel now lately ear¬
ned by those that fled from the persecution of Ste¬
phen’s death, and thought to be safe and quiet there,
and were connived at by those in power there : but
Saul cannot lie easy if he knows a Christian is quiet ;
and therefore hearing that the Christians in Damas¬
cus were so, he resolves to give them disturbance.
In order to this, he applies himself to the High-
Priest for a commission (v. 1.) to goto Damascus,
v. 2. The High-Priest needed not' to be stirred up
to persecute the Christians, he was forward enough
of himself to do it ; but it seems the young persecu¬
tor drove more furiously than the old one. Leaders
in sin 'are the worst of sinners : and the proselytes
which the Scribes and Pharisees make, often prove
seven times more the children of hell than them¬
selves. He saith (ch. 22. 5.) that this commission li
j was had from the whole estate of the elders • and
] proud enough this furious bigot was, to have a com¬
mission to him directed, with the seal of the great
Sanhedrim affixed to it.
Now the commission was to empower him to in¬
quire among the synagogues, or congregations, of the
Jews that were at Damascus, whether there were
any that belonged to them, that inclined to favour
this new sect or heresy, that believed in Christ ; and
if he found any such, whether men or women, to
bring them up prisoners to Jerusalem, to be pro
ceeded against according to law by the great coun
cil there. Observe, (1.) The Christians are here
said to be those of this way ; those of the way : so it
is in the original. Perhaps the Christians some¬
times called themselves so, from Christ the Way ;
or, because they looked on themselves as but in the
way, and not yet at home ; or, the enemies thus re¬
presented it as a way by itself, a by-way, a party,
a faction. (2.) The High-Priest and Sanhedrim
claimed a power over the Jews in all countries, and
had a deference paid to their authority in matters
of religion, by all their synagogues, even those that
were not of the jurisdiction of the civil government
of the Jewish nation. — And such a sovereignty the
Roman pontiff now claims, as the Jewish pontiff
then did, though he has not so much to shew for it.
(2.) By this commission, all that worshipped God
in the way that they called heresy, though agreeing
exactly with the original institutes, even of the Jew¬
ish church, whether they were men or women, were
to be persecuted. Even the weaker sex, who in a
case of this nature might deserve excuse, or at least
compassion, shall find neither with Saul, any more
than they do with the Popish persecutors. (4.) He
was ordered to bring them all bound to Jerusalem,
as criminals of the first magnitude ; which, as it
would be the more likely to terrify them, so it would
be to magnify Saul, as having the command of the
forces that were to carry them up, and opportunity
of breathing out threatenings and slaughter. Thus
was Saul employed when the grace of God wrought
that great change in him. Let not us then despair
of renewing grace for the conversion of the greatest
sinners, nor let such despair of the pardoning mercy
of God for the greatest sin ; for Paul himself obtain¬
ed merev, that he might be a monument, 1 Tim. 1.
13.
II. How suddenly and strangely a blessed change
was wrought in him, not in the use of any ordinary
means, but by miracles. The conversion of Paul is
one of the wonders of the church.
Here is, 1. The place and time of it ; as he jour¬
neyed, he came near to Damascus ; and there Christ
met with him.
(1.) He was in the way, travelling upon his jour¬
ney ; not in the templer or in the synagogue, or in
the meeting of Christians, but by the way. The
work of conversion is not tied to the church, though
ordinarily public administrations are made use of.
Some are reclaimed in slumberings on the bed,
(Job 33. 15, 17.) and some in travelling upon the
road alone ; thoughts are as free, and there is as
good an opportunity of communing with our own
hearts there, as upon the bed ; and there the Spirit
may set in with us ; for that wind blows where it
listeth. Some observe, that Saul was spoken to
abroad in the open air, that there might be no sus¬
picion of imposture, or a trick put upon him in it.
(2.) He was near Damascus, almost at his jour¬
ney’s end, ready to enter the city, the chief city of
Syria. Some observe, that he who was to be the
apostle of the Gentiles, was converted to the faith
of Christ in a Gentile country. Damascus had been
infamous for persecuting God’s people formerly,
thev threshed Gilead with threshing instruments of
iron, (Amos 1.3.) and now it w'as likely to be so again.
JTHE ACTS, IX.
(3.) He was in a wicked way; pursuing his de¬
sign against the Christians at Damascus, and pleas¬
ing himself with the thought that he should devour
this new-born child of Christianity there. Note,
Sometimes the grace of God works upon sinners,
when they are at the worst, and hotly engaged in
the most desperate sinful pursuits ; which is much
for the glory both of God’s pity, and of his power.
(4.) The cruel edict and decree he had with him
drew near to be put in execution ; and now it was
happily prevented. — Which may be considered, [ 1. ]
As a great kindness to the poor saints at Damascus,
who had notice of his coming, as appears by what
Ananias said, (x\ 13, 14.) and were apprehensive of
their danger from him, and trembled as poor lambs
at the approach of a ravening wolf ; Saul’s conver¬
sion was their security for the present. Christ has
many ways of delivering the godly out of tempta¬
tion, and sometimes does it by a change wrought in
their persecutors, either restraining their wrathful
spirits, (Ps. 76. 10.) and mollifying them for a time,
as the Old Testament Saul, who relented toward
David more than once; (1 Sam. 24. 16. — 26. 21.)
or, renewing their spirits, and fixing upon them du¬
rable impressions, as upon the New Testament Saul
here. [2.] It was also a very great mercy to Saul
himself to be hindered from executing his wicked
design, in which if he had now proceeded, perhaps
it had been the filling up of the measure of his ini¬
quity. Note, It is to be valued as a signal token of
the divine favour, if God, either by the inward ope¬
rations of his grace, or the outward occurrences of
his providence, prevent us from prosecuting and ex¬
ecuting a sinful purpose, 1 Sam. 25. 32.
2. The appearance of Christ to him in his glory ;
here it is only said, that there shined round about
him a light from heaven ; but it appears by what
follows, (v. 17. ) that the Lord Jesus was in this light,
and appeared to him by the way. He saw that Just
One, (c/2. 22. 14.) and see ch. 26. 13. Whether he
saw him at a distance, as Stephen saw him, in the
heavens, or nearer in the air, is not certain. It is
not inconsistent with what is said of the heavens re¬
ceiving Christ till the end of time, (ch. 3. 21.) to
suppose that he did, upon such an extraordinary
occasion as this, make a personal visit, but a very
short one, to this lower world ; it was necessary to
Paul’s being an apostle, that he should have seen
the Lord, and so he did, 1 Cor. 9. 1. — 15. 8.
(1.) This light shined upon him suddenly —
i gcu'<*>y>i(, when Paul never thought of any such
thing, and without any previous warning. Christ’s
manifestations of himself to poor souls, are many
times sudden and very surprising, and he prevents
them with the blessings ot his goodness. This the
disciples that Christ called to himself, found. Or
ever I was aware, Cant. 6. 12.
(2.) It was a light from heaven, the fountain of
light, from the God of heaven, the Father of lights.
It was a light above the brightness of the sun, (ch.
26. 13.) for it was visible at mid-day, and outshone
the sun in his meridian strength and lustre, Isa.
24. 23.
(3.) It shone round about him, not in his face
only, but on everv side of him ; let him turn which
way he will, he finds himself surrounded with the
discoveries of it. And this was designed not only to
startle him, and awaken his attention, for well may
he expect to hear, when he is thus made to see
something very extraordinary, but to signify the en¬
lightening of his understanding with the knowledge
of Christ. The devil comes to the soul in darkness,
by it he gets and keeps possession of it. But Christ
comes to the soul in light, for he is himself the light
of the world, bright and glorious in himself, benefi¬
cial and gracious to us, as light. The first thing in
this new creation, as in that of the world, is, light,
Vol vi. — M
89
I 2 Cor. 4. 6. Hence all Christians are said to be
! children of the light and of the day, Eph. 5. 8.
3. The arresting of Saul, and his detachment ;
| He fell to the earth, v. 4. Some think that he was
on foot, and that this light, which perhaps was ac-
l companied with a thunder-clap, so terrified him,
that he could not keep his feet, but fell upon his
j face, usually a posture of adoration, but here of as-
! tonishment. It is probable that he was mounted, as
I Balaam, when he went to curse Israel, and perhaps
j better mounted than he ; for Saul was now in a pub-
I lie post, was in haste, and the journey was long, so
I that it is not likely he should travel on foot. The
[ sudden light would frighten the beasi he rode on,
and make it throw him : and it was God’s good pro¬
vidence that his body got no hurt by the fall : but
angels had a particular charge concerning him to
keep all his bones, so th.at not one of them was bro¬
ken. It appears, (ch. 26. 14.) that all that were
with him fell to the earth as well as he, but the de¬
sign was upon him. This may be considered,
(1.) As the effect of Christ’s appearing to him,
and of the light which shone round about him.
Note, Christ’s manifestations of himself to poor
souls are humbling ; they lay them very low, in
mean thoughts of themselves, and an humble sub¬
mission to the will of God. Now mine eyes ste thee,
saith Job, I abhor myself. I saw the Lord, saith
Isaiah, sitting upon a throne, and I said, Woe is me,
for I am undone.
(2.) As a step toward his intended advancement.
He is designed not only to be a Christian, but to be a
minister, an apostle, a great apostle, and therefore
he must thus be cast down. Note, Those w’hom
Christ designs for the greatest honours, are com¬
monly first laid low. Those who are designed to
excel in knowledge and grace, are commonly laid
low first, in a sense of their own ignorance and sin¬
fulness. Those whom God will employ, are first
struck with a sense of their unworthiness to be em¬
ployed.
(4.) The arraigning of Saul. Being by the fall
taken into custody, and as it were set to the bar, he
heard a voice saying to him, (and it was distinguish¬
ing to him only, for though they that were with him
heard a sound, (v. 7.) yet they knew not the words,
ch. 22. 9,) Saul, Saul, why persecutest thou me?
Observe here,
(1.) Saul not only saw a light from heaven, but
heard a voice from heaven ; wherever the glory of
God was seen, the word of God was heard ; God’s
manifestations of himself were never dumb shews,
for he magnifies his word above all his name, and
what was seen was always designed to make way
for what was said ; Saul heard a voice. Note, Faith
comes by hearing ; hence the Spirit is said to be re¬
ceived by the hearing of faith, Gal. 3. 2. The voice
he heard was the voice of Christ : when he saw that
just One ; he heard the voice of his mouth, ch. 22.
14. Note, Then the word we hear is likely toprefit
us, when we hear it as the voice of Christ, 1 Thess.
2. 13. It is the voice of my beloved ; no voice but
his can reach the heart. Seeing and hearing are the
two learning senses ; Christ here, by both those
doors, entered into Saul’s heart.
(2.) What he heard was very awakening.
[1.] He was- called by his name, and that dou¬
bled ; Saul, Saul. Some think, in calling him Saul,
he hints at that great persecutor of David, whose
name he bore. He was indeed a second Saul, and
such an enemy to the Son of David as he was to Da¬
vid. Calling him by his name intimates the parti¬
cular regard that Christ had to him ; I have sur-
named thee, though thou hast not known me, Isa.
45. 4. See Exod. 33. 12. His calling him by name
brought the conviction home to his conscience, and
put it past dispute to whom the voice spake this.
90
THE ACTS, IX.
Note, What God speaks in general, is then likely to
do us good, when we apply it to ourselves, and insert
our own names into the precepts and promises which
are expressed generally ; as if God spake to us by
name, and when he saith, Ho, every one, he had
said, Ho, such a one : Samuel, Samuel ; Saul, Saul.
The doubling of it, Saul, Saul, intimates, First,
The deep sleep that Saul was in ; he needed to be
called again and again, as Jer. 22. 29. 0 earth,
earth, earth . Secondly, The tender concern that
the blessed Jesus had for him, and for his recovery ;
he speaks as one in earnest ; it is like Martha, Mar¬
tha, (Luke 10. 41.) or Simon, Simon, (Luke 22. 31.)
or 0 Jerusalem, Jerusalem, Matt. 23. 37. He speaks
to him as to one in imminent danger, at the pit’s
brink, and just ready to drop in ; “ Saul, Saul, dost
thou know whither thou art going, and what thou
art doing ?”
[2.] The charge exhibited against him, is, Why
fiersecvtest thou me? Observe here, First, Before
Saul was made a saint, he is made to see himself a
sinner, a great sinner, a sinner against Christ. Now
he was made to see that evil by himself which he
never saw before ; sin revived and he died. Note,
A humbling conviction of sin is the first step to¬
wards a saving conversion from sin. Secondly, He
is convinced of one particular sin, which he was
most notoriously guilty of, and had justified himself
in, and thereby way is made for his conviction of all
the rest. Thirdly, The sin he is convinced of, is,
persecution ; Why fiersecutest thou me ? It is a very
affectionate expostulation, enough to melt a heart of
stone. Observe, 1. The person sinning ; “ It is thou ;
thou, that art not one of the ignorant, rude, unthink¬
ing crowd, that will run down any thing they hear
put into an ill name, but thou that hast had a libe¬
ral, learned education, hast good parts and accom¬
plishments, hast the knowledge of the scriptures,
which, if duly considered, would shew thee the
folly of it. It is worse in thee than in another.” 2.
The person sinned against ; “ It is I, who never did
thee any harm, who came from heaven to earth to
do thee good ; who was not long since crucified for
thee ; and was that not enough, but must I afresh
be crucified by thee ?” 3. The kind and continu¬
ance of the sin. It was persecution, and he was at
this time engaged in it ; “Not only thou hast per¬
secuted, but thou persecutest, thou persistest in it.”
He was not at this time haling any to prison, or kill¬
ing them : but that was the errand he came upon to
Damascus ; he was now projecting it, and pleasing
himself with the thought of it. Note, They that
are designing mischief, are, in God’s account, doing
mischief. 4. The question put to him upon it ;
“ Why dost thou do it ?” ( 1. ) It is complaining lan¬
guage. “ Why dealest thou unjustly, thus unkindly,
with my disciples ?” Christ never complained so
much of those who persecuted him in his own per¬
son as he did here of those who persecuted him in
his followers. He complains of it as it was Saul’s
sin; “Why art thou such an enemy to thyself, to
thy God ?” Note, The sins of sinners are a very
grievous burthen to the Lord Jesus. He is grieved
for them, (Mark 3. 5. ) he is pressed under them,
Amos 2. 13. (2.) It is convincing language, “Why
dost thou thus ? Canst thou give any good reason
for it ?” Note, Tt is good for us often to ask our¬
selves why we do so and so, that we may discern
what an unreasonable thing sin is : and of all sins
none so unreasonable, so unaccountable, as the sin
of persecuting the disciples of Christ, especially
when it is discovered to be, as certainly it is, perse¬
cuting Christ. Those have no knowledge, who eat
up God’s people, Ps. 14. 4. J17iy fiersecutest thou
me? He thought he was persecuting only a com¬
pany of poor, weak, silly people, that were an of¬
fence and eye-sore to the Pharisees, little imagining
that it was one in heaven that he was all this while
insulting ; for surely if he had known, he would not
have persecuted the Lord of glory. Note, Those
who persecute the saints, persecute Christ himself,
and he takes what is done against them as done
against himself, and accordingly will be the judg¬
ment in the great day, Matt. 25. 45.
5. Saul’s question upon his indictment, and the re¬
ply to it, v. 5.
(1.) He makes inquiry concerning Christ ; Who
art thou. Lord ? He gives no direct answer to the
charge preferred against him, being convicted by
his own conscience, and self-condemned. If God
contend with us for our sins, we are not able to an¬
swer for one of a thousand, especially such a one as
the sin of persecution. Convictions of sin, when
tbey are set home with power upon the conscience,
will silence all excuses and self-justifications.
Though I were righteous, yet would I not answer.
But he desires to know who is his judge ; the com-
pellation is respectful ; Lord. He who had been a
blasphemer of Christ’s name, now speaks to him as
his Lord. The question is proper, Who art thou ?
This implies his present unacquaintedness with
Christ ; he knew not his voice as his own sheep do,
but he desires to be acquainted with him ; he is con¬
vinced by this light which incloses him, that it is
one from heaven that speaks to him, and he has a
veneration for every thing that appears to him to
come from heaven ; and therefore, Lord, who art
thou? What is thy name ? Judg. 13. 17. Gen. 32.
29. Note, There is then some hope of people, when
they begin to inquire after Jesus Christ.
(2.) He has an answer immediately, in which we
have,
[1.] Christ’s gracious revelation of himself to him.
He is always ready to answer the serious inquiries
of those who covet an acquaintance with him. I am
Jesus whom thou persecutest. The name of Jesus
was not unknown to him, his heart had risen against
it many a time, and gladly would he bury it in obli¬
vion ; he knew it was the name that he persecuted,
but little did he think to hear it from heaven, or
from the midst of such a glory as now shone round
about him. Note, Christ brings souls into fellow¬
ship with himself, by manifesting himself to them.
He said, First, I am Jesus, a Saviour, I am Jesus
of Nazareth, so it is, ch. 22. 8. Saul used to call
him so when he blasphemed him ; “ I am that very
Jesus whom thou usedst to call in scorn Jesus
Nazareth. And he would shew that now that he
is in glory, he is not ashamed of his humiliation. Se¬
condly, “ lam that Jesus whom thou persecutest,
and therefore it is at thy peril if thou persist in
this wicked course.” There is nothing more effec¬
tual to awaken and humble the soul than to see sin
to be against Christ, an affront to him, and a con¬
tradiction to his designs.
[2.] His gentle reproof of him ; It is hard for thee
to kick against the pricks, or goads ; to spurn at the
spur. It is hard, it is in itself an absurd and evil
thing, and will be of fatal consequence to him that
does it. Those kick at the goad, that stifle and
smother the convictions of conscience, that rebel
against God’s truths and laws, that quarrel with his
providences, and that persecute and oppose hismin-
isters, because they reprove (hem, and their words
are as goads and as nails. They that revolt more
and more, when they are stricken by the word or
rod of God, that are enraged at reproofs, and fly in
the face of their reprovers, they kick against the
pricks, and will have a deal to answer for.
6. His surrender of himself to the Lord Jesus at
length, v. 6. See here,
(1.) The frame and temper he was in, when
Christ had been dealing with him. [1.] He trem¬
bled, as one in a great fright. Note, Strong convic-
91
THE AC
tions, set home by the blessed Spirit, will make an
awakened soul to tremble. How can those choose
but tremble, that are made to see the eternal God
provoked against them, the whole creation at war
with them, and their own souls upon the brink of
ruin ! [2.] He was astonished, was filled with
amazement, as one brought into a new world, that
knew not where he was. Note, The convincing,
converting, work of Christ is astonishing to the
awakened soul, and fills it with admiration. “ What
is this that God has done with me, and what will
he do ?”
(2. ) His address to Jesus Christ, when he was in
this frame ; Lord, what wilt thou have me to do ?
Which may be taken, [1.] As a serious request for
Christ’s teachings; “Lord, I see I have hitherto
been out of the way ; thou that hast shewed me my
error, set me to rights ; thou hast discovered s*in to
me, discover to me the way to pardon and peace. ” It
is like that, Men and brethren, what must we do ?
Note, A serious desire to be instructed by Christ in
the way of salvation is an evidence of a good work
began in the soul. Or, [2.] As a sincere resignation
of himself to the conduct and government of the
Lord Jesus. This was the first word that grace
spake in. Paul, and with this began a spiritual life ;
Lord Jesus, What wilt thou have me to do ? Did not
he know what he had to do ? Had he not his com¬
mission in his pocket ? And what hacj he to do but
to execute it ? No, he had done enough of this work
already, and resolves now to change his master,
and employ himself better. Now it is not, What
will the High-Priest and the elders have me to do ?
What will my own wicked appetites and passions
have me to do ? But, What wilt thou have me to do ?
The great change in conversion is wrought upon the
will, and consists in the resignation of that to the
will of Christ.
(3.) The general direction Christ gave him, in
answer to this ; Arise, go into the city of Damascus,
which thou art now near to, and it shall be told thee
what thou must do. It is encouragement enough to
have further instruction promised him ; but, [1.]
He must not have it yet ; it shall be told him shortly
what he must do, but, for the present, he must pause
upon what has been said to him, and improve that.
Let him consider a while what he has done in per¬
secuting Christ, and be deeply humbled for that,
and then he shall be told what he has further to uo.
J2.] He must not have it in this way, by a voice
rom heaven, for it is plain he cannot bear it ; he
trembles, and is astonished ; he shall be told there¬
fore what he must do, by a man like himself, whose
terror shall not make him afraid, nor his hand be
heavy upon him ; which Israel desired at mount
Sinai. Or, it is an intimation that Christ would take
some other time to manifest himself further to him,
when he was more composed, and this fright pretty
well over. Christ manifests himself to his people
by degrees ; and both what he does, and would have
them to do, though they know not now, they shall
know hereafter.
7. How far his fellow-travellers were affected
with this, and what impression it made upon them.
They fell to the earth, as he did, but rose without
oeing bidden, which he did not, but lay still till it
was said to him, Arise ; for he lav under a heavier
load than any of them did ; but when they were up,
(1.) They stood speechless, as men in confusion,
and that was all, v. 7. They were going on the
same wicked errand that Paul was, and perhaps,
to the best of their power, were as spiteful as he ;
yet we do not find that any of them were converted,
though they saw the light, and were struck down,
and struck dumb by it. No external means will,
jf themselves, work a change in the soul, without
the Spirit and grace of God, which distinguishes
TS, IX.
between some and others : among these that jour¬
neyed together, one is taken, and the others left.
They stood speechless ; none of them said, Who
art thou, Lord? or, What wilt thou have me to
do ? as Paul did : but none of God’s children are
born dumb.
(2.) They heard a voice, but saw no man ; they
heard Paul speak, but saw not him to whom he
spake, nor heard distinctly what was said to him ;
which reconciles it with what is said of this matter,
(ch. 22. 9.) where it is said, They saw the light and
were afraid ; which they might do, and yet see no
man in the light, as Paul did ; and that they heard
not the voice of him that spake to Paul, so as to un¬
derstand what he said, though they did hear a con¬
fused noise. Thus they who came hither to be the
instruments of Paul’s rage against the church, serve
for witnesses of the power of God over him.
8. What condition Saul was in after this, v. 8, 9.
(1.) He arose from the earth, when Christ bid
him, but, probably, not without help, the vision had
made him so fainty and weak, I will not say like
Belshazzar, when the joints of his loins were loosed,
and his knees smote one against another, but like
Daniel, when upon the sight of a vision, no strength
remained in him, Dan. 10. 16, 17.
(2.) When his eyes were opened, he found that his
sight was gone, and he saw no man, none of the men
that were with him, and began now to be busy
about him. It was not so much this glaring light,
that, by dazzling his eyes, had dimmed them — Ni-
mium sensibile leedit sensum ; for then those with
him would have lost their sight too ; but it was a
sight of Christ, whom the rest saw not, that had
this effect upon him. Thus a believing sight of the
glory of God in the face of Christ, dazzles the eves
to all things here below. Christ, in order to fur¬
ther the discovery of himself and his gospel to Paul,
took him off from the sight of other things, which
he must look off, that he may look unto Jesus, and to
him only.
(3.) They led him by the hand into Damascus ;
whether to a public house, or to some friend’s house,
is not certain : but thus he who thought to have led
the disciples of Christ prisoners and captives to
Jerusalem, was himself led a prisoner and a captive
to Christ into Damascus. He was thus taught what
need he had of the grace of Christ to lead his soul
(being naturally blind and apt to mistake) into all
truth.
(4. ) He lay without sight, and without food, nei¬
ther did eat nor drink for three days, v. 9. I do not
think, as some do, that now he had his rapture into
the third heavens, which he speaks of, 2 Cor. 12.
So far from that, that we have reason to think he
was all this time rather in the belly of hell, suffering
God’s terrors for his sins, which were now set in
order before him : he was in the dark concerning
his own spiritual state, and was so wounded in spi¬
rit for sin, that he could relish neither meat nor
drink.
10. And there was a certain disciple at
Damascus, named Ananias ; and to him
said the Lord in a vision, Ananias. And
he said, Behold, I am here. , Lord. 1 1. And
the Lord said unto him, Arise, and go into
the street which is called Straight, and en¬
quire in the house of Judas for one called
Saul of Tarsus: for, behold he praveth,
12. And hath seen in a vision a man named
Ananias coming in, and putting his hand
CMi him, that he might receive his sight. 13.
Then Ananias answered, Lord, I have
92
THE ACTS, IX.
heard by many of this man, how much evil
lie hath done to th^ saints at Jerusalem :
14. And here he hath authority from the
Chief Priests to bind all that call on thy
name. 15. But the Lord said unto him,
Go thy way : for he is a chosen vessel unto
me, to bear my name before the Gentiles,
and kings, and the children of Israel : 16.
For 1 will shew him how great things he
must suffer for my name’s sake. 1 7. And
Ananias went his way, and entered into
the house ; and putting his hands on him
said, Brother Saul, the Lord, even Jesus,
that appeared unto thee in the way as thou
earnest, hath sent me, that thou mightest
receive thy sight, and be filled with the
Holy Ghost. 1 8. And immediately there
fell from his eyes as it had been scales : and
he received sight forthwith, and arose, and
was baptized. 19. And when he had re¬
ceived meat he was strengthened. Then
was Saul certain days with the disciples
\Vhich were at Damascus. 20. And straight¬
way he preached Christ in the synagogues,
that he is the Son of God. 21. But all
that heard him were amazed, and said; Is
not this he that destroyed them which call¬
ed on this name in Jerusalem, and came
hither for that intent, that he might bring
them bound unto the Chief Priests ? 22.
But Saul increased the more in strength,
and confounded the Jews which dwelt at
Damascus, proving that this is very Christ.
As for God, his work is perfect ; if he begin, he
will make an end ; a good work was begun in Saul,
when he was brought to Christ’s feet, in that word,
Lord, what wilt thou have me to do ? And never did
Christ leave any that were brought to that. Though
Saul was sadly mortified when he lay three days
blind, yet he was not abandoned ; Christ here takes
care of the work of his own hands ; he that hath
torn, will heal ; that hath smitten, will bind up ; that
hath convinced, will comfort.
I. Ananias is here ordered to go and look after
him, to heal and help him ; for he that causeth grief,
will have compassion.
1. The person employed is Ananias, a certain dis-
cifile at Damascus, not lately driven thither from Je¬
rusalem, but a native of Damascus ; for it is said, (ch.
22. 12.) that he had a good report of all the Jews which
dwelt there, as a devout man according to the law ;
he had lately embraced the gospel, and given up his
name to Christ, and, as it should seem, officiated as
a minister, at least pro hac vice — on this occasion,
though it does not appear he was apostolically ordain¬
ed. But why were not some of the apostles from Je¬
rusalem sent for upon this great occasion, or Philip
the evangelist, who had lately baptized the eunuch,
and might have been fetched hither by the Spirit in
a little time ? Surely, because Christ would employ
variety of hands in eminent services, that the ho¬
nours might not be monopolized, or engrossed by a
few ; because he would put work into the hands,
and therfebv put honour upon the heads, of those
that were mean and obscure, to encourage them ;
and because he would direct us to make much of the
ministers that are where our lot is cast, if they have
obtained mercy to be faithful, though they are not
of the most eminent. '
2. The direction given him, is, to go and inquire
at such a house, probably an inn, for one Saul of
Tarsus. Christ, in a vision, called to Ananias by
name, v. 10. It is likely, it was not the first time
that he had heard the words of God, and seen the
visions of the Almighty ; for, without terror or con¬
fusion, he readily answers, “ Behold, I am here ,
Lord, ready to go wherever thou sendest me, and
to do whatever thou biddest me. ” Go then, saith
Christ, into the street which is culled Straight, and
inquire in the house of Judas , wh’efe strangers used
to lodge, for one called Saul of Tarsus. Note,
Christ very well knows where to find out those that
are his, in their distresses-: when their relations,
it may be, know not what is become of them, they
have a friend in heaven, that knows in what street,
in what house, nay, and which is more, in what
frame, they are : he knows their souls in adversity.
3. Two reasons are given him why he must go
and inquire for this stranger, and offer him his ser¬
vice :
(1.) Because he prays, and his coming to him must
answer his prayer. This is a reason, [1.] Why
Ananias needed not to be afraid of him, as we find
he was, v. 13, 14. There is no question, saith Christ,
but he is a true convert, for behold, he prayeth.
Behold, notes. the certainty of it ; “ Assure thyself
it is so ; go, and see.” Christ was so pleased to find
Paul praying, that he must have others to take notice
of it ? Rejoice with me, for I have found the sheep
which I had lost. It notes also the strangeness of it ;
“ Behold, and wonder, that he who but the other
day breathed nothing but threatenings and slaughter,
now breathes nothing but prayer.”- But was it such
a strange thing for Saul to pray ? Was he not a Pha¬
risee, and have we not reason to think he did, as the
rest of them did, make long prayers in the syna¬
gogues and in the corners of the streets ? Yes ; but
now he began to pray after another manner than he
had done ; then he said his prayers, now he prayed
them. Note, Regenerating grace evermore sets
people on praying ; you may as well find a living
man without breath as a living Christian without
prayer ; if breathless, lifeless ; and so if prayerless,
graceless. [2.] As a reason why Ananias must go
to him with all speed ; it is no time to linger, for
behold, he prayeth : if the child cry, the tender
nurse hastens to it with the breast. Saul here, like
Ephraim, is bemoaning himself, reproaching him¬
self, as a bullock unaccustomed to the yoke, and
kicking against the goad. “ Oh ! go to him quickly,
and tell him he is a dear son, a pleasant child, and
since I spake against him, for persecuting me, I do
earnestly remember him still,” Jer. 31. 18 — 20.
Observe what condition Saul was now in. He was
under conviction of sin, trembling, and astonished ;
the setting of sin in order before us should drive us
to prayer. He was under a bodily affliction, blind
and sick; and, Is any afflicted? Let him pray.
Christ had promised him, that it should be further
told him what he shoukf do, (i>. 6.) and he prays
that one may be sent to him to instruct him. Note,
What God has promised, we must pray for ; he will
for this be inquired of, and particularly for divine
instruction.
(2.) Because he hath seen in a vision such a man
coming to him, to restore him to his sight ; and Ana¬
nias’s coming to him must answer his dream, for it
was of God, v. 12. He hath seen in a vision a jnan
named Ananias, and just such a man as thou art,
coming in seasonably for his relief, and putting his
hand on him, that he might receive his sight. Now
this vision which Paul had, may be considered, [1.]
As an immediate answer to his prayer, and the
keeping up of that communion with God, which he
93
THE ACTS, IX.
had entered into by prayer. He had, in prayer,
spread the misery of his own case before God ; and
God presently manifests himself, and the kind in¬
tentions of his grace to him ; and it is very encour¬
aging to know God’s thoughts to usward. [2.] As
designed to raise his expectations, and to make Ana¬
nias’s coming more welcome to him. He would
readily receive him as a messenger from God, when
he was told beforehand, in vision, that one of that
name would come to him. See what a great thing
it is to bring a spiritual physician and his patient to¬
gether : here are two visions in order to it ! When
God, in his providence, does it without visions, brings
a messenger to the afflicted soul, an interpreter, one
among a thousand, to shew unto man his uprightness,
it must be acknowledged with thankfulness to his
praise.
II. Ananias objects against going to him, and the
Lord answers the objection. See how condescend¬
ingly the Lord admits his servant to reason with him.
1. Ananias pleads, that this Saul was a notorious
persecutor of the disciples of Christ, v. 13, 14. (1.)
He had been so at Jerusalem ; “ Lord, I have heard
by many of this man, what a malicious enemy he is
to the gospel of Christ : all those that were scattered
upon the late persecution, many of whom are come
to Damascus, tell how ?nuch evil he hath done to thy
saints in Jerusalem ; that he was the most virulent,
violent persecutor of all the rest, and a ringleader in
the mischief; what havoc he has made of the church :
there was no man they were more afraid of, no, not
the High-Priest himself, than of Saul ; nay,” (2.)
“ His errand to Damascus at this time is to perse¬
cute us Christians ; here he has authority from the
chief /iriests to bind all that call on thy name ; to
treat the worshippers of Christ as the worst of cri¬
minals.” Now, why docs Ananias object this ? Not,
“Therefore I do not owe him so much service.
Why should I do him a kindness, who has done and
designed us so much unkindness?” No, Christ has
taught us another lesson, to render good for evil, and
pray for our persecutors ; but, if he be Such a per¬
secutor of Christians, [1.] Will it be safe for Ananias
to go to him ? Will he not throw himself like a lamb
into the mouth of a lion ? And if he thus bring him¬
self into trouble, he will be blamed for his indiscre¬
tion. [2.] Will it be to any purpose to go to him ?
Can such a hard heart ever be softened, or such an
Ethiopian ever change his skin ?
2. Christ overrules the objection ; ( v . 15, 16.)
** Do not tell me how bad he has been, I know it very
well ; but go thy way with all speed, and give him
all the help thou canst, for he is a chosen x>essel, or
instrument, unto me ; 1 design to put confidence
in him, and then thou needest not fear him.” He
was a vessel in which the gospel-treasure should be
lodged, in order to the conveyance of it to many ; an
earthen vessel, (2 Cor. 4. 7.) but a chosen vesse-l.
The vessel God uses, he himself chooses ; and it is
fit he should himself have the choosing of the instru¬
ments he employs ; (John 15. 16.) Ye have not cho¬
sen me, but I have chosen you. He is a vessel of
honour, and must not be neglected in his present
forlorn condition, or thrown away as a despised bro¬
ken vessel, or a vessel in which there is no pleasure :
he is designed, (1.) For eminent services : He is to
bear my name before the Gentiles, is to be the apos¬
tle of the Gentiles, and to carry the gospel to heathen
nations. Christ’s name is the standard to which
souls must be gathered, and under which they must
be listed, and Saul must be a standard-bearer, he
must bear Christ’s name, must bear witness to it
before kings, king Agrippa and Cxsarhimself ; nay,
he must bear it before the children of Israel, though
there were so many hands already at work about
them. (2.) For eminent sufferings; (t». 16.) I will
shew him how great things he must suffer for my
name’s sake. He that has been a persecutor, shall
be himself persecuted. Christ’s shewing him this,
intimates either his bringing him to these trials, (as
Ps. 60. 3.) Thou hast shewed thy people hard things,
or his giving notice of them beforehand, that they
might be no surprise to him. Note, Those that bear
Christ’s name, must expect to bear the cross for his
name ; and those that do most for Christ, are often
called out to suffer most for him. Saul must suffer
great things. This, one would think, was cold com¬
fort for a young convert ; but is is only like telling a
soldier of a bold and brave spirit, when he is enlisted,
that he shall take the field, and enter upon action,
shortly. Saul’s sufferings for Christ shall redound
so much to the honour of Christ and the service of
the church, shall be so balanced with spiritual com¬
forts, and recompensed with eternal glories, that it
is no discouragement to him to be told how great
things he must suffer for Christ’s name’s sake.
111. Ananias presently goes on Christ’s errand to
Saul, and with good effect ; he had started an objec¬
tion against going to him, but when an answer was
given to it, he dropped it, and did not insist upon it.
When difficulties are removed, what have we to do,
but to go on with our work, and not hang upon an
objection ?
1. Ananias delivered his message to Saul, v. 17.
Probably, he found him in bed, and applied to him
as a patient. (1.) He put his hands on him. It was
promised, as one of the signs that shall follow them
that believe, that they should lay hands on the sick,
and they should recover, (Mark 16. 18.) and it was
for that intent that he put his hands on him. Saul
came to lay violent hands upon the disciples at Da¬
mascus, but here a disciple lays a helping, healing
hand upon him. The blood-thirsty hate the upright,
but the just seek his soul. (2.) He called him \ bro¬
ther -, because he was made a partaker of the grace
of God, though not yet baptized ; and his readiness
to own him as a brother, intimated to him God’s
readiness to own him as a son, though he had been
a blasphemer of God, and a persecutor of his chil¬
dren. (3.) He produces his commission from the
same hand that had laid hold on him bv the way,
and now had him in custody. “That same Jesus
that appeared unto thee in the way as thou earnest,
and convinced thee of thy sin in persecuting him,
has now sent me to thee to comfort thee.” Una
eademque manus vulnus opemque tulit — The hand
that wounded, heals. “ His light struck thee blind,
but he hath sent me to thee that thou mightest receive
thy sight ; for the design was not to blind thine eyes,
but to dazzle them, that thou mightest see things by
another light : he that then put clay upon thine
eyes, hath sent me to wash them that they mav be
cured.” Ananias might deliver his message to Saul
very appositely in the prophet’s words ; (Hos. 6. 1,
2.) Come and turn to the Lord, for he hath torn,
and he will heal thee ; he hath smitten, and he will
bind thee up ; now after two days he will revive
thee, and the third day he will raise thee up, and
thou shalt live in his sight. Corrosives shall be no
more applied, but lenitives. (4.) He assures him
that he shall not only have his sight restored, but
be filled with the Hoiv Ghost : he must himself be
an apostle, and must in nothing come behind the
chief of the apostles, and therefore must receive
the Holy Ghost immediately, and not, as others did,
by the interposition of the apostles ; and Ananias’s
putting his hands upon him before he was baptized,
was for the conferring of the Holy Ghost.
2. Ananias saw' the good issue of his mission,
(1.) In Christ’s favour to Saul. At the word of
Ananias, Saul was discharged from his confinement
by the restoring of his sight ; for Christ’s commis¬
sion to open the prison to them that were bound,
(Isa. 61. 1.) is explained by the giving of sight to
94
THE ACTS, IX.
the blind, Luke 4. 18. Christ’s commission is to
open the blind eyes, and to bring out the prisoners
from the prison. Saul is delivered from the spirit
of bondage, by his receiving sight, (v. 18.) which
was signified by the falling of scales from his eyes ;
and this immediately, and forthwith : the cure was
sudden, to shew that it was miraculous. This sig¬
nified the recovering of him, [1.] From the dark¬
ness of his unconverted state : when he persecuted
the church of God, and walked in the spirit and way
of the Pharisees, he was blind, he saw not the mean¬
ing either of the law, or of the gospel, Rom. 7. 9.
Christ often told the Pharisees that they were blind,
and could not make them sensible of it ; they said,
We see, John 9. 41. Saul is saved from his Phari¬
saical blindness, by being made sensible of it. Note,
Converting grace opens the eyes of the soul, and
makes the scales to fall from them, (ch. 26. 18.^ to
open men’s eyes, and turn them from darkness to
light : this was it that Saul was sent among the Gen¬
tiles to do, by the preaching of the gospel, and there¬
fore must first experience it in himself. [2.] From
the darkness of his present terrors, under the ap¬
prehension of guilt upon his conscience, and the
wrath of God against him ; this filled him with con¬
fusion, during those three days he sat in darkness,
like Jonah for three days in the belly of hell ; but
now the scales fell from his eves, the cloud was
scattered, and the Sun of righteousness rose upon his
soul, with healing under his wings.
(2.) In Saul’s subjection to Christ ; he was bap¬
tized, and thereby submitted himself to the govern¬
ment of Christ, and cast himself upon the grace of
Christ. Thus he was entered into Christ’s school,
hired into his family, listed under his banner, and
joined himself to him for better for worse. The
point was gained, it is settled ; Saul is now a disciple
of Christ, not only ceases to oppose him, but devotes
himself entirely to his service and honour.
IV. The good work that was begun in Saul, is
carried on wonderfully ; this new-born Christian,
though he seemed as one bom out of due time, yet
presently comes to maturity.
1. He received his bodily strength, v. 19. He
had continued three days fasting, which with the
nighty weight that was all that time upon his spirits,
had made him very weak ; but when he had re¬
ceived meat, he was strengthened, v. 19. The Lord
is for the body, and therefore care must be taken of
that, to keep it in good plight, that it may be fit to
serve the soul in God’s service, and that Christ may
be magnified in it, Phil. 1. 20.
2. He associated with the disciples that were at
Damascus, fell in with them, conversed with them,
went to their meetings, and joined in communion
with them. He had lately breathed out threatenings
and slaughter against them, but now breathes love
and affection to them. Now the wolf dwells with
the lamb, and the leofiard lies down with the kid, Isa.
11. 6. Note, Those that take God for their God,
take his people for their people. Saul associated
with the disciples, because now he saw an amiable¬
ness and excellency in them, because he loved them,
and found that he improved in knowledge and grace
by conversing with them ; and thus he made profes¬
sion of his Christian faith, and openly declared him¬
self a disciple of Christ, by herding with those that
were his disciples.
3. He fireached Christ in the synagogues, v. 20.
To this he had an extraordinary call, and for it an
extraordinary qualification, God having immediately
revealed his Son to him and in him, that he might
preach him, Gal. 1. 15, 16. He was so full of Christ
himself, that the Spirit within him constrained him
to preach him to others, and, like Elihu, to speak
that he might be refreshed, Job 32. 20. Observe,
( 1. ) Where he preached ; in the synagogues of the
Jews ; for they were to have the first offer made
them ; the synagogues were their places of con¬
course, there he met with them together, and there
they used to preach against Christ, and to punish
his disciples ; by the same token that Paul himself
had punished them oft in every synagogue, ( ch . 26.
11.) and therefore there he would face the enemies
of Christ, where they were most daring ; and openly
profess Christianity there, where he had most op¬
posed it. (2. ) What he preached ; He preached
Christ. When he began to be a preacher, he fixed
that for his principle, which he stuck to ever after ;
We preach not ourselves, but Christ Jesus our Lord;
nothing but Christ, and him crucified. He preached
concerning Christ, that he is the Son of Cod, his be¬
loved Son, in whom he is well ] deased , and with us
in him, and not otherwise. (3.) How people were
affected with it; (z/. 21.) All that heard him were
amazed, and said, “ Is not this he that destroyed
them which called on this name in Jerusalem, and
now does he call on this name himself, and persuade
others to call upon it, and strengthen the hands of
those that do !” Quantum mutatus ab illo — Oh how
changed! “Is Saul also among the prophets'! Nay,
did he not come hither for that intent, to seize all
the Christians he could find, and bring them bound
to the chief priests ? Yes, he did. Who would have
thought then, that he should preach Christ as he
does ?” Doubtless, this was looked upon by many
as a great confirmation of the truth of Christianity,
that one who had been such a notorious persecutor
of it, came, on a sudden, to be such an intelligent,
strenuous, and capacious preacher of it. This mira¬
cle upon the mind of such a man, outshone the mi¬
racles upon men’s bodies ; and giving a man such
another heart was more than giving men to speak
with other tongues.
4. He confuted and confounded those that op¬
posed the doctrine of Christ, v. 22. He signalized
himself, not only in the pulpit, but in the schools,
and shewed himself supernaturally enabled, not only
to preach tffe truth, but to maintain and defend it
when he had preached it. (1.) He increased in
strength ; he became more intimately acquainted
with the gospel of Christ, and his pious affections
grew more strong ; he grew more bold and daring
and resolute in the defence of the gospel ; he increas¬
ed the more, for the reflections that were cast upon
him, (t>. 21.) in which his new friends upbraided
him as having been a persecutor, and his old friends
upbraided him as being now a turncoat ; but Saul,
instead of being discouraged by tht various remarks
made upon his conversion, was thereby so much the
more imboldened, finding he had enough at hand
wherewith to answer the worst they could say of
him. (2.) He ran down his antagonists, and con¬
founded the Jews which dwelt in Damascus ; he
silenced them, and shamed them ; answered their
objections to the satisfaction of all indifferent per¬
sons, and pressed them with arguments which they
could make no reply to. In all his discourses with
the Jews, he was still proving that this Jesus is very
Christ, is the Christ, the Anointed of God, the true
Messiah promised to the fathers. He was proving
it, truyAtCd^cev — affirming it and confirming it ; teach¬
ing with persuasion. And we have reason to think
he was instrumental to convert many to the faith of
Christ, and to build up the church at Damascus,
which he came thither to make havoc of. Thus,
out of the eater came forth meat, and out of the
strong sweetness.
23. And after that many days were ful¬
filled, the Jews took counsel to kill him :
24. But their laying await was known of
Saul. And they watched the gates day
95
THE ACTS, lA .
and night, to kill him. 25. Then the dis- '
ciples took him by night, and let him down
by the wall, in a basket. 26. And when
Saul was come to Jerusalem, he assayed
to join himself to the disciples : but they
were all afraid of him, and believed not
that he was a disciple. 27. But Barnabas
took him, and brought him to the apostles,
and declared unto them how he had seen
the Lord in the way, and that he had
spoken to him, and how he had preached
boldly at Damascus in the name of Jesus.
28. And he was with them coming in and
going out at Jerusalem. 29. And he spake
boldly in the name of the Lord Jesus, and
disputed against the Grecians : but they
went about to slay him. 30. Which when
the brethren knew, they brought him down
to Cesarea, and sent him forth to Tarsus.
31. Then had the churches rest throughout
all Judrea, and Galilee, and Samaria, and
were edified ; and walking in the fear of
the Lord, and in the comfort of the Holy
Ghost, were multiplied.
Luke here makes no mention of Paul’s journey
into Arabia, which he tells us himself was immedi¬
ately after his conversion, Gal. 1. 16, 17. As soon
as God had revealed his Son in him, that he might
preach him, he went not up to Jerusalem, to receive
instructions from the apostles, (as any other convex!
would have done, that was designed for the minis¬
try,) but he went to Arabia, whei*e thei’e was new
gi'ound to bi’eak up, and where he would have op¬
portunity of teaching, but not of learning ; thence
he returned to Damascus, and there, three years
after his conversion, this happened, which is hei'e
recoixled.
I. He met with difficulties at Damascus, and had
a narrow escape of being killed thei'e. Observe,
1. What his danger was ; (x. 23. ) The Jews took
counsel to kill him, being more enraged at him than
at any other of the preachers of the gospel ; not
only because he was more lively and zealous in his
preaching than any of them, and more successful,
but because he had been such a remarkable desert-
ex*, and his being a chinstian was a testimony against
them. It is said, (x. 24.) The Jews watched the
gates day and night to kill him ; they incensed the
governor against him, as a dangerous man, who
therefore kept the city with a guard to apprehend
film, at his going out or coming in, 2 Cor. 11. 32.
Now Christ shewed Paul what great things he must
suffer for his name, (x. 16.) when hei*e is pi’esently
the government in arms against him, which was a
great thing, and, as all his other sufferings after¬
ward, helped to make him considerable. Saul was
no °ooner a chi’istian than a preacher ; no sooner a
preacher than a suffei’er ; so quick did he rise to the
top of pi*ei -rment ! Note, Whei*e God gives
gi*eat grace, he commonly exeixises it with great
trials.
2. How he was delivered. (1.) The design against
him was discovei’ed , Their lying in wait was known
of Saul, by some int^ligence, whether from heaven
or from men, we arc not told. (2.) The disciples
contrived to help hh*,, away, hid him, it is likely,
by day, and in the night, the gates being watched,
that he could not get away thi-ough them, they let
him down by the wall, in a basket, as he himself
relates it ; (2 Cor. 11. 33.) so he escaped tut of then
hands . This story, as it shews us that when we
enter into the way of God we must look for tempta
tion, and pi*epai*e accordingly ; so it shews us, that
the Lord knows how to deliver the godly out oj
temptation, and will with the temptation also maki
a way to escape, that we may not be by it detei'm
or driven from the way of God.
II. He met with difficulties at Jei*usalem the first
time he went thithex*, v. 26. He came to Jerusalem.
This is thought to be that journey to Jei*usalem,
which he himself speaks of; (Gal. 1. 18.) After
three years I went up to Jerusalem, saith he, to see
Peter, and abode with him fifteen days. But I ra¬
ther incline to think that this was a journey before
that, because his coming in and going out, his
preaching and disputing, (x. 28, 29.) seem to be
moi*e than would consist with his fifteen days’ stay,
(for that was no more,) and to require a longer time ;
and besides, now he came a stranger, but then he
came, Wo^o-xt nG/iov — to confer with Peter, as one
he was intimate with ; howevei*, it might possibly
be the same. Now obsei-ve,
1. How shy his fi'iends were of him ; (v. 26.)
When he came to Jerusalem, he did not go to the chief
priests and the Pharisees, (he had taken his leave
of them long since,) but he assayed to join himself
to the disciples ; whei*ever he came, he owntd him¬
self one of that despised pei'secuted people, and as¬
sociated with them ; they were now in his eyes the
excellent ones of the earth, in whom was all his de¬
light ; he desiixd to be acquainted with them, and
to be admitted into communion with them ; but thev
looked strange upon him, shut the door against him,
and would not go about any of their religious exei*-
cises if he wei*e by; for they were afraid of him.
Now might Paul be tempted to think himself in an
ill case, when the Jews had abandoned and perse¬
cuted him, and the chi’istians would not ixceive and
entertain him. Thus does he fall into divex’S tempta¬
tions, and needs the armour of righteousness, as we
all do, both on the right hand and on the left, that
we may not be discouraged, either by the unjust
treatment of our enemies, or the unkind treatment
of our fi’iends.
(1.) See what was the cause of their jealousy of
him ; They believed not that he was a disciple, but
that he only pretended to be so, and came among
them as a spy or an informei*. They knew what a
bitter pex*secutor he had been, with what fuiy he
went to Damascus some time ago ; they had heard
nothing of him since, and therefore thought he was
but a wolf in sheep’s clothing. The disciples of
Chi'ist need to be cautious whom they admit into
communion with them. Believe not every spirit.
Thei'e is need of the wisdom of the serpent, to keep
the mean between the extremes of suspicion on the
one hand and credulity on the other ; yet methinis
it is safer to err on the chai'itable side, because it is
an adjudged case, that it is better the tai’es should
be found among the wheat than that the wheat
should any of it be rooted up, and thrown out of the
field.
(2.) See how it was removed; (x. 27.) Barnabas
took him to the apostles themselves, who were not so
scrupulous as the inferior disciples, to whom he first,
assayed to join himself, and he declared to them, [ 1. *]
What Christ had done for him — he had shewed him¬
self to him in the way, and spoken to him ; and what
he said. [2.] What he had since done for Chi-'st;
he had preached boldly at Damascus in the name of
Jesus. How Baniabas came to know this, more
than the i*est of them, we are not told ; whether he
had himself been at Damascus, or had had letters
from tnence, or discoursed with some of that city,
I by which he came to the knowledge of this ; or
| whether he had formerly been acquainted with Paul
96
THE ACTS, IX.
in the Grecian synagogues, or at the feet of Gama¬
liel, and had such an account of his conversion from
himself as he saw cause enough to give credit to ; so
it was, that, being satisfied himself, he gave satisfac¬
tion to the apostles concerning him, he having
brought no testimonials from the disciples at Da¬
mascus, thinking he needed not , as some others,
epistles of commendation, 2 Cor. 3. 1. Note, The
introducing of a young convert into the communion
of the faithful, is a very good work, and which, as
we have opportunity, we should be ready to.
2. How sharp his enemies were upon him :
(1.) He was admitted into the communion of the
disciples, which was no little provocation to his ene¬
mies. It vexed the unbelieving Jews, to see Saul a
trophy of Christ’s victory, and a captive to his grace,
who had been such a champion for their cause ; to
see him coming in, and going out, with the a/iostles,
(v. 28. ) and to hear them glorying in him, or rather
glorifying God in him.
(2.) He appeared vigorous in the cause of Christ,
and this was yet more provoking to them ; ( v . 29.)
He s/iake boldly in the name of the Lord Jesus.
Note, Those that speak for Christ, have reason to
speak boldly ; for they have a good cause, and speak
for one who will at least speak for himself and them
too. The Grecians, or Hellenist Jews, were most
offended at him, because he had been one of them ;
and they drew him into a dispute, in which, no
doubt, he was too hard for them, as he had been for
the Jews at Damascus. One of the martyrs said,
Though she could not dispute for Christ, she could
cie for Christ ; but Paul could do both. Now the
Lord Jesus divided the spoils of the strong man armed
in Saul. For that same natural quickness and fer¬
vour of spirit, which, while he was in ignorance and
unbelief, made him a furious bigoted persecutor of
the faith, made him a most zealous courageous de¬
fender of the faith.
(3.) This brought him into peril of his life, with
which he narrowly escaped ; The Grecians, when
they found they could not deal with him in disputa¬
tion, contrived to silence him another way ; they
•went about to slay him, as they did Stephen, when
they could not resist the Spirit by which he spake, ch.
6. 10. That is a bad cause, that has recourse to
persecution for its last argument. But notice was
given of this conspiracy too, and effectual care taken
to secure this young champion ; (u. 30. ) When the
brethren knew what wasdesigned against him, they
brought him down to Cesarea. They remembered
how the putting of Stephen to death, upon his dis¬
puting with the Grecians, had been the beginning
of a sore persecution ; and therefore were afraid of
having such a vein opened again, and hastened Paul
out of the way. He that flies, may fight again ; he
that fled from Jerusalem, might do service at Tar¬
sus, the place of his nativity ; and thither they de¬
sired him by all means to go, in hopes he might go
on in his work with more safety than at Jerusalem.
Yet it was also by direction from heaven that he left
Jerusalem at this time, as he tells us himself, (ch.
22. 17, 18.) that Christ now appeared to him, and
ordered him to go quickly out of Jerusalem, for he
must be sent to the Gentiles, v. 21. Those by whom
God has work to do, shall be protected from all the
designs of their enemies against them till it is done.
Christ’s witnesses cannot be slain till they have
finished their testimony.
III. The churches had now a comfortable gleam
of libertv and peace ; (v. 31.) Then had the churches '
rest. Then, when Saul was converted, so some;
when that persecutor was taken off, those were
quiet, whom he used to irritate ; and then those
were quiet whom he used to molest. Or, the?i,
when he was gone from Jerusalem, the fury of the
Grecian Jews was a little abated, and they were the
more willing to bear with the other preachers now
that Saul was gone out of the way. Observe,
1. The churches had rest. . After a storm comes
a calm. Though we are always to expect trouble¬
some times, yet we may expect that they shall not
last always. This was a breathing-time allowed
' them, to prepare them for the next encounter,
j The churches that were already planted, were
mostly in Judea, Galilee, and Samaria, within the
limits of the Holy Land. There were the first
| Christian churches, where Christ had himself laid
the foundation.
2. They made a good use of this lucid interval.
| Instead of growing secure and wanton in the day of
their prosperity, they abounded more in their duty,
and made a good use of their tranquillity. ( 1. ) They
were edified, were built up in their most holy faith;
the more free and constant enjoyment they had of
the means of knowledge and grace, the more they
increased in knowledge and grace. (2. ) They walk -
ed in the fear of the Lord; were more exemplary
themselves for a holy heavenly conversation. They
lived so as that all who conversed with them might
say, Surely the fear of God reigns in those people.
(3.) They walked in the comfort of the Holy Ghost ;
they were not only faithful, but cheerful, in religion;
they stuck to the ways of the Lord, and sang in those
ways. The comfort of the Holy Ghost was then-
consolation, and that which they made their chief
joy. They had recourse to the comfort of the Holy
Ghost, and lived upon that, not only in days of trou¬
ble and affliction, but in days of rest and prosperity.
The comforts of the earth, when they had the most
free and full enjoyment of them, could not content
them without the comfort of the Holy Ghost. Ob¬
serve the connection of these two ; when they walked
in the fear of the Lord, then they walked in the
comfort of the Holy Ghost. Those are most likely
to walk cheerfully, that walk circumspectly.
3. God blessed it to them for their increase in
number; They were multiplied. Sometimes the
church multiplies the more for its being afflicted, as
Israel in Egypt ; yet if it were always so, the saints
of the Most High w'ould be worn out ; at other times
its rest contributes to its growth, as it enlarges the
opportunity of ministers, and invites those in, who
at first are afraid of suffering. Or, then, when they
walked in the fear of God and his com forts, then they
were multiplied. Thus they that will not be won by
the word, may be won by the conversation of pro¬
fessors.
32. And it came to pass, as Peter passed
throughout all quarters, he came down also
to the saints which dwelt at Lydda. 33.
And there he found a certain man named
Eneas, which had kept his bed eight years,
and was sick of the palsy. 34. And Peter
said unto him, Eneas, Jesus Christ maketh
thee whole : arise, and make thy bed. And
he arose immediately. 35. And all that
dwelt in Lydda and Saron saw him, and
turned to the Lord.
Here we have,
I. The visit Peter made to the churches that were
newlv planted by the dispersed preachers, v. 32.
1. He passed through all quarters ; as an apostle,
he w’as not to be the resident pastor of any one
church, but the itinerant visitor of many churches;
to confirm the doctrine of inferior preachers, to con¬
fer the Holy Ghost on them that believed, and to or¬
dain ministers. He passed Sia urdvruv — among them
all, who pertained to the churches of Judea, Gali¬
lee, and Samaria, mentioned in the foregoing chap-
97
THE ACTS, IX.
ter. He was, like his Master, always upon the re¬
move, and went about doing good ; but still his head¬
quarters were at Jerusalem, for there we shall find
him imprisoned, ch. 12.
2. He came to the saints at Lydda ; this seems to
be the same with Lod, a city in the tribe of Benja¬
min, mentioned 1 Chron. 8. 12. Ezra 2. 33. The
Christians are called saints, not only some particular
eminent ones, as saint Peter, and saint Paul, but
every sincere professor of the faith of Christ. These
are the saints on the earth , Ps. 16. 3.
II. The cure Peter wrought on Eneas, a man that
had been bedrid eight years, v. 33.
1. His case was very deplorable ; he was sick of
the palsy, a dumb palsy, perhaps a dead palsy ; the
disease was extreme, for he kept his bed ; it was in¬
veterate, for he kept his bed eight years; and we
may suppose that both he himself and all about him
despaired of relief for him, and concluded upon no
other than that he must still keep his bed till he re¬
moved to his grave. Christ chose such patients as
those, whose diseases were incurable in a course of
nature, to shew how desperate the case of fallen
mankind w;as when he undertook their cure. When
we were without strength, as this poor man, he sent
his word to heal us.
2. His cure was very admirable, v. 34. (1.) Peter
interested Christ in his case, and engaged him for
his relief ; Eneas, Jesus Christ maketh thee whole.
Peter does not pretend to do it himself by any power
of his own, but declares it to be Christ’s act and
deed, and directs him to look up to Christ for help,
and assures him of an immediate cure ; not, “He
will make thee,” but, “He does make thee, whole
he assures him also of a perfect cure; not, “He
makes thee easy, ’’but, “He makes thee whole.”
He does not express himself by way of prayer to
Christ that he would make him whole, but as one
having authority from Christ, and that knew his
mind, he declares him made whole. (2.) He or¬
dered him to bestir himself, to exert himself, “Arise
and mak thy bed, that all may see thou art tho¬
roughly cured. ” Let none say, that because it is
Christ that by the power of his grace works all our
works in us, therefore we have no work, no duty, to
do ; for though Jesus Christ makes thee whole, yet
thou must arise, and make use of the power he gives
thee. Arise, and make thy bed, for another use
than it has been, to be a bed of rest to thee, no
longer a bed of sickness. (3.) Power went along
with this word : he arose immediately, and, no
doubt, very willingly made his own bed.
III. The good influence this had upon many; ( v .
35.) All that dwelt at Lydda and Saron saw him,
and turned to the Lord. We can scarcely think
that every individual person in those countries took
cognizance of the miracle, and was wrought upon by
it, but many, the generality of the people in the
town of Lydda and in the country of Saron, or Sha¬
ron, a fruitful plain or valley, of which it was fore¬
told, Sharon shall be a fold of flocks, Isa. 65. 10.
1. They all made inquiry into the truth of the
miracle, did not overlook it, but saw him that was
healed, and saw that it was a miraculous cure that
was w rought upon him by the power of Christ, in
his name, and with a design to confirm and ratify
that doctrine of Christ which was now preached to
the world.
2. They all submitted to the convincing proof and
evidence there was in this of the divine original of
the Christian doctrine, and turned to the Lord, to
the Lord Jesus ; they turned from Judaism to Chris¬
tianity ; they embraced the doctrine of Christ, and
submitted to his ordinances ; and turned themselves
over to him to be ruled and taught and saved by him.
36. Now there was at Joppa a certain
Vor.. vi.- -N
disciple named Tabitha, which by inter¬
pretation is called Dorcas : this woman was
full of good works and alms-deeds which
she did. 37. And it came to pass in those
days, that she was sick, and died : whom
when they had washed, they laid her in an
upper chamber. 38. And forasmuch as
Lydda was nigh to Joppa, and the disciples
had heard that Peter was there, they sent
unto him two men, desiring, him that he
would not delay to come to them. 39.
Then Peter arose, and went with them.
When he was come, they brought him into
the upper chamber: and all the widows
stood by him weeping, and shewing the
coats and garments which Dorcas made,
while she was with them. 40. But Peter
put them all forth, and kneeled down, and
prayed ; and turning him to the body, said,
Tabitha, arise. And she opened her eyes :
and when she saw Peter, she sat up. 41.
And he gave her his hand, and lifted her
up, and when he had called the saints and
widows, he presented her alive. 42. And
it was known throughout all Joppa; and
many believed in the Lord. 43. And it
came to pass, that he tarried many days in
Joppa with one Simon a tanner.
Here we have a greater miracle wrought by Peter,
for the confirming of the gospel, and which ex¬
ceeded the former — the raising of Tabitha to life
when she had been for seme time dead. Here is,
I. The life and death and character of Tabitha,
on whom this miracle was wrought, v. 36, 37.
1. She lived at Joppa, a sea-port town in the tribe
of Dan, where Jonah took shipping to go to Tar-
shisli, now called Japho.
2. Her name was Tabitha, a Hebrew name, the
Greek for which is Dorcas, both signifying a doe, or
hind, or deer, a pleasant creature. Kaphtali is com¬
pared to a hind let loose, giving goodly words ; and
the wife to the kind and tender husband, is as the
loving hind, and as the pleasant roe, Prov. 5. 19.
3. She was a disciple, one that had embraced the
faith of Christ and was baptized ; and not only so,
but was eminent above many for works of charity ;
she shewed her faith by her works, her good works,
which she was full of, that is, which she abounded
in ; her head was full of cares and contrivances which
way she could do good. She devised liberal things,
Isa. 32. 8. Her hands were full of good employ
ment, she made a business of doing good, was never
idle, having learned to maintain good works, (Tit.
3. 8.) to keep up a constant course and method of
them. She was full of good works, as a tree that
is full of fruit. Many are full of good words, who
are empty and barren in good works ; but Tabitha
was a great doer, no great talker; JVon magna
loquimur, sed vivimus — We do not talk greu. .kings,
we live them. Among other good works, she w as
remarkable for her alms-deeds which she did, not
only her works of piety, which are good works and
the fruits of faith, but works of charity and benefi¬
cence, flowing from love to our neighbour and a holy
contempt of this world. Observe, She is praised
not only for the alms which she g.i»e, but for the
alms-deeds which she did. Those that have not
estates wherewith to give in charity, may yet V
THE ACTS, JX.
able to do in charity, working with their hands, or
walking with their feet, for the benefit of the poor.
And they who will not do a charitable deed, what¬
ever they may pretend, if they were rich would not
bestow a charitable gift. She was full of alms-deeds,
a>v v rolu — which she made ; there is an emphasis upon
her doing them, because what her hand found to do of
this kind she did with all her might, and persevered
in. They were alms-deeds, not which she proposed
and designed and said she would do, but which she
did ; not which she began to do, but which she did,
which she went through with, which she performed
the doing of , 2 Cor. 8. 11. — 9. 7. T. his is the life
and character of a certain disciple, and should agree
to all the disciples of Christ ; for if thus we bear
much fruit, then are we his disciples indeed, John
15. 8.
4. She was removed in the midst of her useful¬
ness ; (v. 37.) In those days she fell sick, and died.
It is promised to those who consider the poor, not
that they shall never be sick, but that the Lord will
strengthen them upon the bed of languishing, at
least with strength in their soul, and so will make
all their bed in their sickness, will make it easy, Ps.
41. 1, 3. They cannot hope that they shall never
die, (merciful men are taken away, and merciful
women too, witness Tabitha,) but they may hope
that they shall find mercy of the Lord in that day,
2 Tim. 1. 18.
5. Her friends and those about her did not pre¬
sently bury her, as usual, because they were in hopes
Peter would come and raise her to life again ; but
they washed the dead body, according to the cus¬
tom, which, they say, was with warm water, which,
if there were any life remaining in the body, would
recover it ; so that this was done to shew that she
was really and truly dead ; they tried all the usual
methods to bring her to life, and could not. Con-
clamatum est — the last cry was uttered. They laid
her out in her grave-clothes in an upper chamber ;
which Dr. Lightfoot thinks was, probably, the pub¬
lic meeting-room for the believers of that town ;
and they laid the body there, that Peter, if he would
come, might raise her to life the more solemnly in
that place.
II. The request which her Christian friends sent
to Peter to come to them with all speed, not to at¬
tend the funeral, but, if it might be, to prevent it,
v. 38. Lydda, where Peter now was, was nigh to
Joppa, and the disciples at Joppa had heard that
Peter was there, and that he had raised Eneas
from a bed of languishing ; and therefore they sent
to him two men, to make the message the more so¬
lemn and respectful, desiring him that he would not
delay to come to them ; not telling him the occasion,
lest he should modestly decline coming upon so
great an errand as to raise the dead ; if they can but
get him to them, they will leave it to him. Their
friend was dead, and it was too late to send for a
physician, but not too late to send for Peter. Post
mortem medicus — a physician after death is an ab¬
surdity, but not Post mortem apostolus — an apostle
after death.
III. The posture in which he found the surviving,
when he came to them ; (v. 39. ) Peter arose, and
went with them. Though they did not tell him
what they wanted him for, yet he was willing to go
along with them, believing it was upon some good
account or other that he was sent for. Let not
faithful ministers grudge to be at every body’s beck,
as far as they have ability, when the great apostle
made himself the servant of all, 1 Cor. 9. 19. He
found the corpse laid in the upper chamber, and at¬
tended by widows ; probably such as were in the
communion of the church, poor widows ; there they
were,
1. Commending the deceased ; a good work,
when there was that in them which was truly com •
mendable, and recommendable to imitation, and it
is done modestly and soberly, and without flattery
of the survivors or any sinister intention, but purely
for the glory of God, and the exciting of others to
that which is virtuous and praise-worthy. The
commendation of Tabitha was like her own virtues,
not in word, but in deed. Here were no encomiums
of her in orations, or poems inscribed to her memo¬
ry ; but the widows shewed the coats and garments
which she made for them, and bestowed upon them
while she was with them. It was the comfort of Job,
while he lived, that the loins of the poor blessed him,
because they were warmed with the fleece of his
sheep, Job 31. 20. And here it was the credit of
Tabitha, when she was dead, that the backs of the
widows praised her for the garments which she
made them. And those are certainly best praised,
whose own works praise them in the gates, whether
the words of others do or no. And it is much more
honourable to clothe a company of decrepit widows
with needful clothing for night and day, who will
pray for their benefactors when they do not see •
them, than to clothe a company of lazy footmen
with rich liveries, who perhaps behind their backs
will curse them that clothe them ; (Eccl. 7. 21.)
and it is what all that are wise and good will take a
greater pleasure in ; for goodness is true greatness,
and will pass better in the account shortly. Ob¬
serve, (1.) Into what channel Tabitha turned much
of her charity ; doubtless there were other instances
of her alms-deeds which she did, but this was now
produced ; she did, as it should seem, with her own
hands, make coats and garments for poor widows,
who perhaps with their own labour could make a
shift to get their bread, but could not earn enough
to buy clothes. And this is an excellent piece of
charity, If thou seest the naked, that thou cover him,
(Isa. 58. 7.) and not to think it enough to say, Be ye
warmed, James 2. 15, 16. (2.) What a grateful
sense the poor had of her kindness ; They shewed
the coats, not ashamed to own that they were in¬
debted to her for the clothes on their backs. Those
are horribly ungrateful indeed, who have kindness
shewn them, and will not make at least an acknow¬
ledgment of it, by shewing the kindness that is done
them, as these widows here did. Those who re¬
ceive alms, are not obliged so industriously to con¬
ceal it, as those are who give alms. When the
poor reflect upon the rich as uncharitable and un¬
merciful, they ought to reflect upon themselves, and
consider whether they are not unthankful and un¬
grateful. Their shewing the coats and garments
which Dorcas made, tended to the praise not only
of her charity, but of her industry, according to the
character of the virtuous woman, that she lays her
hands to the spindle, or at least to the needle, and
then stretches out her hand to the poor, and reaches
forth her hands to the needy, of what she l>as work-,
ed ; and w'hen God and the poor have thus had
their due she makes herself coverings of tapestry,
and her own clothing is silk and purple, Prov. 31.
19—22.
2. They were here lamenting the loss of her ; the
widows stood by Peter, weeping. When the mer¬
ciful are taken away, it should be laid to heart, es¬
pecially by those to whom they have been in a par¬
ticular manner merciful. They needed not to weep
for her ; she was taken from the evil to come, she
rests from her labours, and her works follow her,
beside those she leaves behind her : but they weep
for themselves and for their children, who will soon
find the want of such a good woman, that had not left
her fellow'. Observe, They take notice of what good
Dorcas did while she was with them ; but now she
is gone from them, and that is the grief. Those
that are charitable will find that the poor they have
99
THE ACTS, X.
always with them ; but it is well if those that are
poor find that the charitable they have always with
them. We must make a good use of the lights that
yet a little while are with us, because they will not
be always with us, will not be long with us : and
when they are gone, we shall think what they did
when they were with us. It should seem, the wi¬
dows wept before Peter, as an inducement to him,
if he could do any thing, to have compassion on
them and help them, and restore one to them that
used to have compassion on them. When charita¬
ble people are dead, there is no praying them to life
again ; but when they are sick, that piece of grati¬
tude is owing them, to pray for their recovery, that,
if it be the will of God, those may be spared to live,
who can ill be spared to die.
IV. The manner how she was raised to life.
1. Privately ; she was laid in the upper room,
where they used to have their public meetings, and,
it should seem, there was great crowding about the
dead body, in expectation of what would be done ;
but Peter put them all forth, all the weeping wi¬
dows, all but some few relations of the family, or
perhaps the heads of the church, to join with him in
prayer ; as Christ did, Matt. 9. 25. Thus Peter de¬
clined every thing that looked like vainglory and
ostentation ; they came to see, but he did not come
to be seen. He put them all forth, that he might
with the more freedom pour out his soul before God
in prayer upon this occasion, and not be disturbed
with their noisy and clamourous lamentations.
2. By prayer ; in his healing Eneas there was an
implicit prayer, but in this greater work he address¬
ed himself to God by solemn prayer, as Christ when
he raised Lazarus : but Christ’s prayer was with
the authority of a Son, who quickens whom he will;
Peter’s, with the submission of a servant, who is
under direction, and therefore he kneeled down and
prayed.
3. By the word, a quickening word, a word which
is spirit and life ; he turned to the body , which inti¬
mates that when he prayed he turned/row? it ; lest
the sight of it should discourage his faith, he looked
another way, to teach us, like Abraham, against
hope, to believe in hope, and overlook the difficulties
that lie in the way, not considering the body as now
dead, lest he should stoker the promise, Rom. 4.
19, 20. But when he had prayed, he turned to the
body, and spake in his Master’s name, and accord¬
ing to his example, “ Tabitha, arise ; return to life
again.” Power went along with this word, and she
came to life, opened her eyes which death had clos¬
ed. Thus in the raising of dead souls to spiritual
life, the first sign of life is the opening of the eyes of
the mind, ch. 26. 18. When she saw Peter, she sat
up, to shew that she was really and truly alive ; and
(z>. 41.) he gave her his hand and lift her up; not
as if she laboured under any remaining weakness ;
but thus he would as it were welcome her to life
again, and give her the right hand of fellowship
among the living, from whom she had been cut off.
And lastly, he called the saints and widows, who
were all in sorrow for her death, and presented her
alive to them, to their great comfort ; particularly
of the widows, who laid her death much to heart,
(?>. 41.) to them he presented her, as Elijah, (1
Kings 17. 23.) and Elisha, (2 Kings 4. 36.) and
Christ, (Luke 7. 15A presented the dead sons alive
to their mothers. The greatest joy and satisfaction
are expressed by life from the dead.
V. The good effect of this miracle.
1. Many were by it convinced of the truth of the
gospel, that it was from heaven, and not of men,
and believed in the Lord, v. 42. The thing was
known . hroughout all Joppa ; it would be in every
body’s mouth quickly, and it being a town of seafar¬
ing men, the notice of it would be the sooner carried
from thence to other countries ; and though some
never minded it, many were wrought upon by it.
This was the end of miracles, to confirm a divine
revelation.
2. Peter was hereby induced to continue some
time in this city, v. 43. Finding that a door of op¬
portunity was opened for him there, he tarried
there many days, till he was sent thence, and sent
for from thence upon business to another place. He
tarried not in the house of Tabitha, though she was
rich, lest he should seem to seek his own glory ; but
he took up his lodgings with one Simon a tanner, an
ordinary tradesman, which is an instance of his con¬
descension and humility : and hereby he has taught
us not to mind high things, but to condescend to
them of low estate, Rom. 12. 16. And though Peter
might seem to be buried in obscurity here in the
house of a poor tanner by the sea-side, yet hence
God fetched him to a noble piece of service in the
next chapter; for those that humble themselves
shall be exalted.
CHAP. X.
It is a turn very new and remarkable, which the story of this
chapter gives to the Acts of the apostles ; hitherto, both at
Jerusalem and every where else where the ministers of
Christ came, they preached the gospel only to the Jews, or
those Greeks that were circumcised and proselyted to the
Jews’ religion ; but now, Lo, we turn to the Gentiles ; and
to them the door of faith is here opened : good news indeed
to us sinners of the Gentiles. The apostle Peter is the
man that is first employed to admit uncircumcised Gen¬
tiles into the Christian church ; and Cornelius, a Roman
centurion or colonel, is the first that with his family and
friends is so admitted. Now here we are told, I. How
Cornelius was directed by a vision to send for Peter, and
did send for him accordingly, v. 1..8. II. How Peter
was directed by a vision to go to Cornelius, though he was
a Gentile, without making any scruple of it; and did go
accordingly, v. 9 . . 23. III. The happy interview between
Peter and Cornelius at Cesarea, v. 24 . . 33. IV. The ser¬
mon Peter preached in the house of Cornelius to him and
to his friends, v. 34.. 43. V. The baptizing of Cornelius
and his friends with the Holy Ghost first, and then with
water, v. 44 . . 48.
1. rpHERE was a certain man in Ce-
JL sarea, called Cornelius, a centurion
of the band called the Italian band, 2. A
devout man, and one that feared God with
all his house, which gave much alms to the
people, and prayed to God alway. 3. He
saw in a vision evidently, about the ninth
hour of the day, an angel of God coming
in to him, and saying unto him, Cornelius.
4. And when he looked on him, he was
afraid, and said, What is it, Lord ? And
he said unto him, Thy prayers and thine
alms are come up for a memorial before
God. 5. And now send men to Joppa,
and call for one Simon, whose surname is
Peter: 6. He lodgeth with one Simon a
tanner, whose house is by the sea-side : he
shall tell thee what thou oughtest to do.
7. And when the angel which spake unto
Cornelius was departed, he called two of
his household servants, and a devout sol¬
dier of them that waited on him continu¬
ally ; 8. And when he had declared all
these things unto them, he sent them to
Joppa.
The bringing of the gospel to the Gentiles, and
the bringing of them who had been strangers and
100
THE ACTS, X.
foreigners to be fellow-citizens with the saints, and
of the household of God, were such a mystery to the
apostles themselves, and such a surprise, (Eph. 3.
3, 6. ) that it concerns us carefully to observe all the
circumstances of the beginning of this great work,
this part of the mystery of Godliness — Christ / treach-
ed to the Gentiles, and believed on in the world, 1
Tim. 3. 16. It is not unlikely that some Gentiles
might before now have stepped into a synagogue of
the Jews, and heard the gospel preached ; but the
gospel was never yet designedly preached to the
Gentiles, nor any of them baptized, Cornelius was
the first. And here we have,
I. An account given us of this Cornelius, who and
what he was, that was the first-born of the Gentiles
to Christ. We are here told that he was a great
man and a good man ; two characters that seldom
meet, but here they did : and where they do meet,
they put a lustre upon each other ; goodness makes
greatness truly valuable, and greatness makes good¬
ness much more serviceable.
1. Cornelius was an officer of the army, v. 1. He
was at present quartered in Cesarea, a strong city,
lately re-edified and fortified by Herod the Great,
and called Cesarea in honour of Augustus Caesar.
It lay upon the sea-shore, very convenient for the
keeping up of a correspondence between Rome and
its conquests in those parts. The Roman governor
or proconsul ordinarily resided here, ch. 23. 23, 24.
— 25. 6. Here was a band, or cohort, or regiment,
of the Roman army, which probably was the go¬
vernor’s life-guard, and is here called the Italian
band ; because, that they might be the more sure
of their fidelity, they were all native Romans, or
Italians ; Cornelius had a command in this part of
the army. His name, Cornelius, was much used
among the Romans, among some of the most ancient
and noble families. He was an officer of considera¬
ble rank and figure, a centurion. We read of one
in our Saviour’s time of that rank, whom he gave a
great commendation of, Matt. 8. 10. When a Gen¬
tile must be pitched upon to receive the gospel first,
it is not a Gentile philosopher, much less a Gentile
priest, (who are bigoted to their notions and worship,
and prejudiced against the gospel of Christ,) but a
Gentile soldier, who is a man of more free thought;
and he that truly is so, when the Christian doctrine
is fairly set before him, cannot but receive it, and
bid it welcome. Fishermen, unlearned and igno¬
rant men, were the first of the Jewish converts, but
not so of the Gentiles ; for the world shall know that
the gospel has that in it which may recommend it
to men of polite learning and a liberal education, as
we have reason to think this centurion was. Let
not soldiers and officers of the army plead that their
employment frees them from the restraints which
some others are under, and giving them an oppor¬
tunity of living more at large, may excuse them if
they be not religious ; for here was an officer of the
army that embraced Christianity, and yet was neither
turned put of his place, nor turned himself out. And
lastly, it was a mortification to the Jews, that not
only the Gentiles were taken into the church, but
that the first who was taken in, was an officer of the
Roman army, which was to them the abomination
of desolation.
2. He was, according to the measure of the light
he had, a religious man ; it is a very good charac¬
ter that is given of him, v. 2. He was no idolater,
no worshipper of false gods or images, nor allowed
himself in anv of those immoralities which the
greater part of the Gentile world were given up to,
to punish them for their idolatry. (1.) He was pos¬
sessed with a principle of regard to the true and liv¬
ing God ; he was a devout man, and one that feared
God ; he believed in one God, the Creator of hea¬
ven and earth, and had a reverence for h s glory and
authority, and a dread of offending him by sin ; and
though he was a soldier, it was no diminution to the
credit of his valour to tremble before God. (2. ) He
kept up religion in his family ; he feared God with
all his house. He would not admit any idolaters un¬
der his roof ; but took care that not himself only,
but all his, should serve the Lord. Every good man
will do what he can that those about him may be
good too. (3.) He was a very charitable man ; he
f'ave much alms to the people, the people of the
ews, notwithstanding the singularities ot their reli¬
gion. Though he was a Gentile, he was willing to
contribute to the relief of one that was a real ob¬
ject of charity, without asking what religion he was
of. (4.) He was much in prayer ; he prayed to God
always. He kept up stated times for prayer, and
was constant to them. Note, Wherever the fear
of God rules in the heart, it will appear both in
works of charity and of piety, and neither will ex
cuse us from the other.
II. The orders given him from heaven by the min¬
istry of an angel, to send for Peter to come to him ;
which he would never have done, if he had net been
thus directed to do it. Observe,
1. How, and in what way, these orders were given
him ; he had a vision, in which an angel delivered
them to him. It was about the ninth hour of the
day, at three of the clock in the afternoon, which is
with us an hour of business and conversation ; but
then, because it was in the temple the time of the
offering of the evening sacrifice, it was made by de¬
vout people an hour of prayer, to intimate that all
our prayers are to be offered up in the virtue of the
great Sacrifice. Cornelius was now at prayer ; so
he tells us himself, v. 30. Now .here we are told,
(1.) That an angel of God came in to him. By the
brightness of his countenance, and the manner of
his coming in, he knew him to be something more
than man, and therefore nothing less than an angel,
an express from heaven. (2.) That he saw him
evidently with his bodily eyes, not in a dream pre¬
sented to his imagination, but in a vision, presented
to his sight ; for his greater satisfaction, it carried
its own evidence along with it. (3.) That he called
him by his name, Cornelius, to intimate the particu¬
lar notice God took of him. (4.) That this put Cor¬
nelius for the present into some confusion; {y. 4.)
When he looked on him, he was afraid ; the wisest
and best men have been struck with fear upon the
appearance of any extraordinary messenger from
heaven ; and justly, for sinful man knows he has no
reason to expect any good tidings from thence. And
therefore Cornelius cries, “ What is it, Lord? What
is the matter ?” This he speaks as one afraid of
something amiss, and longing to be eased of that
fear, bv knowing the truth ; or, as one desirous to
know the mind of God, and rdacly to comply with
it, as Joshua ; What saith my Lord unto his ser¬
vant? And Samuel, Speak, for thy servant heareth.
2. What the message was, that was delivered
him.
(1.) He is assured that God accepts of him in
walking according to the light he had ; (y. 4.) Thy
prayers and thine alms are come up for a memorial
before God. Observe, Prayers and alms must go
together. We must follow our prayers with alms ;
for the fast that God hath chosen, is to draw out the
soul to the hungry, Isa. 58. 6, 7. It is not enough
to prav that what we have may be sanctified to us,
but we must give alms of such things as we have ;
and then, behold, all things are clean to us, Luke 11.
41. And we must follow our alms with our prayers
that God would graciously accept them, and that
they may be blessed to those to whom they are
given. Cornelius prayed, and gave alms, not as the
Pharisees, to be sent rf men, but in sincerity, ns unto
God ; and he is here told, that they were come up
0
THE ACTS, X.
for a memona . before God ; they were upon record
m beaven, in the book of remembrance that is writ¬
ten there for all that fear God, and shall be remem-
beied to his advantage ; “ Thy prayers shall be an¬
swered, and thine alms recompensed.” The sacri¬
fices under the law are said to be for a memorial.
See Lev. 2. 9, 16. — 5. 12. — 6. 15. And prayers and
alms are our spiritual offerings, which God is pleased
to take cognizance of, and have regard to. The di¬
vine revelation communicated to the Jews, as far as
the Gentiles were concerned in it, not only as it di¬
rected and improved the light and law of nature,
but as it promised a Messiah to come, Cornelius be¬
lieved and submitted to ; what he did he did in that
faith, and was accepted of God in it ; for the Gen¬
tiles, to whom the law of Moses came, were not
obliged to become circumcised Jews, as those to
whom the gospel of Christ comes, are to become
baptized Christians.
(2.) He is appointed to inquire after a further dis¬
covery of divine grace, now lately made to, the
world, v. 5, 6. He must send forthwith to Jofi/ia,
- and inquire for one Simon Peter ; he lodgeth at the
house of one Simon a tanner ; his house is by the sea¬
side, and if he be sent for, he will come ; and whe?i
he comes , he shall tell thee what thou o ugh test to do,
in answer to thy question, What is it, Lord? Now
here are two things very surprising, and worthy our
consideration.
[1. ] Cornelius prays and gives alms in the fear of
God ; is religious himself, and keeps up religion in
his family, and all this so as to be accepted of God
in it ; and yet there is something further, that he
ought to do ; he ought to embrace the Christian re¬
ligion, now that God has established it among men.
Not, He may do it if he pleases, it will be an im¬
provement and entertainment to him ; but, He must
do it, it is indispensably necessary to his acceptance
with God for the future, though he has been ac¬
cepted in his services hitherto. He that believed
the promise of the Messiah, must now believe the
performance of that promise. Now that God had
given a further record concerning his Son than what
had been given in the Old Testament prophecies,
he requires that we receive that when it is brought
to us. And now neither our prayers nor our alms
come u/i for a memorial before God unless we be¬
lieve in Jesus Christ ; for it is that further which we
ought to do. This is his commandment, that we be-\
lieve ; prayers and alms are accepted from those
that believe that the Lord is God, and have not op¬
portunity of knowing more. But from those to whom
it is preached, that Jesus is Christ, it is necessary to
the acceptance of their persons, prayers, and alms,
that they believe that, and rest upon him alone for
acceptance.
[2.] Cornelius has now an angel from heaven
talking to him, and yet he must not receive the gos¬
pel of Christ from this angel, nor be told by him
what he ought to do, but all that the angel has to
say, is, “Send for Peter, and he shall tell thee.” As
the former observation puts a mighty honour upon
the gospel, so does this upon the gospel-ministry : it
was not to the highest of angels, but to them who
were less than the least of all saints, that this grace
was given, to preach among the Gentiles the un¬
searchable riches of Christ, (Eph. 3. 8.) that the ex¬
cellency of the power might be of God, and the dig¬
nity of an institution of Christ supported ; for unto
the angels hath he not put in subjection the world to
come , (Heb. 2. 5.) but to the Son of man as the So¬
vereign, and the sons of men as his agents and minis¬
ters of state, whose terror shall not make us afraid,
?ior their hand be heavy upon us, as this angel’s now
was to Cornelius. And as it was an honour to the
apostle, that he must preach that which an angel
might not, so it was a further honour, that an angel
was dispatched on purpose from heaven to order
him to be sent for. To bring a faithful minister and
a willing people together, is a work worthy of an
angel, and what therefore the greatest of men should
be glad to be employed in.
III. His immediate obedience to these orders, v.
7, 8. He sent with all speed to Joppa, to fetch Pe
ter to him. Had he himself only been concerned,
he would have gone to Joppa to him. But he had a
family, and kinsmen, and friends, ( v . 24.) a little
congregation of them, that could not go with him to
Joppa, and therefore he sends for Peter. Observe,
1. When he sent ; as soon as ever the angel which
spake unto him, was departed. Without dispute or
delay he was obedient to the heavenly vision. He
perceived, by what the angel said, he was to have
some further work prescribed him, and he longed
to have it told him. He made haste, and delayed
not, to do this commandment. In anv affair where¬
in our souls are concerned, it is goed for us not to
lose time.
2. Whom he sent ; two of his household scri'ants,
who all feared God, and a devout sold er, cne of them
that waited on him continually. Observe, A devout
centurion had devout soldiers'; a little devotion ccm-
monly goes a great way with soldiers, but there
would be more of it in the soldiers, if there were but
more of it in the commanders. Officers in an army,
that have such a great power over the soldiers, as
we find the centurion had, (Matt. 8. 9. ) have a great
opportunity of promoting religion, at least of re¬
straining vice and profaneness, in those under their
command, if they would but improve it. Observe,
When this centurion was to choose some of his sol¬
diers to attend his person, and to be always about
him, he pitched upon such of them as were devout ;
they shall be preferred and countenanced, to encou¬
rage others to be so ; he went by David’s rule, (Ps.
101. 6.) Mine eye shall be upon the faithful in the
land, that they may dwell with me.
3. What instructions he gave them ; ( v . S.) he de¬
clared all these things unto- them, told them of the
vision he had, and the orders given him to send for
Peter, because Peter’s coming was a thing in which
they were concerned, for they had souls to save as
well as he. Therefore he does not only tell them
where to find Peter, (which he might have thought
it enough to do, the servant knows not what his Lord
doetli ,) but he tells them on what errand he was to
come, that they might importune him.
9. On the morrow, as they went on their
journey, and drew nigh unto the city, Peter
went up upon the house-top to pray about
the sixth hour : 10. And he became very
hungry, and would have eaten : but while
they made ready, he fell into a trance, 1 1.
And saw heaven opened, and a certain ves¬
sel descending unto him, as it had been a
great sheet knit at the four corners, and let
down to the earth : 12. Wherein were all
manner of four-footed beasts of the earth,
and wild beasts, and creeping things, and
fowls of the air. 13. And there came a
voice to him, Rise, Peter; kill, and eat.
14. But Peter said, Not so, Lord; for I
have never eaten any thing that is com¬
mon or unclean. 15. And the voice spake
unto him again the second time, What
God hath cleansed, that call not thou com¬
mon. 1 6. This was done thrice : and the
102
THE ACTS, X..
vessel was received up again into heaven.
17. Now while Peter doubted in himself
what this vision which he had seen should
mean, behold, the men which were sent
from Cornelius had made inquiry for Si¬
mon’s house, and stood before the gate,
18. And called, and asked whether Simon,
which was surnamed Peter, were lodged
there.
Cornelius had received positive orders from hea¬
ven to send for Peter, whom otherwise he had not
heard of, or at least not heeded ; but here is another
difficulty that lies in the way of bringing them to¬
gether — the question is, whether Peter will come to
Cornelius when he is sent for ; not as if he thinks it
below him to come at a beck, or as if he is afraid to
reach his doctrine to a polite man as Cornelius was:
ut it sticks at a point of conscience. Cornelius is a
very worthy man, and has many good qualities, but
he is a Gentile, he is not circumcised ; and because
God in his law had forbidden his people to associate
with idolatrous nations, they would not keep com¬
pany with any but those of their own religion, though
they were ever so deserving ; and they carried the
matter so far, that they made even the involuntary
touch of a Gentile to contract a ceremonial pollu¬
tion, John 18. 28. Peter had not got over this stin¬
gy bigoted notion of his countrymen, and therefore
will be shy of coming to Cornelius. Now, to re¬
move this difficulty he has a vision here, to prepare
him to receive the message sent him by Cornelius,
as Ananias had to prepare him to go to Paul. The
scriptures of the Old Testament had spoken plainly
of the bringing in of the Gentiles into the church ;
Christ had given plain intimations of it, when he or¬
dered them to teach all nations ; and yet even Peter
himself, who knew so much of his Master’s mind,
cannot understand it, till it was here revealed by
vision, that the Gentiles should he fellow heirs , Eph. 3.
6. Now here observe,
I. The circumstances of this vision.
1. It was when the messengers sent from Corne¬
lius were now nigh the city, v. 9. Peter knew nothing
of their approach, and they knew nothing of his
praying ; but he that knew both him and them, was
preparing things for the interview, and facilitating
the end of their negotiation. To all God’s purposes
there is a time, a proper time ; and he is pleased
often to bring things to the minds of his ministers,
which they had not thought of, just then when they
have occasion to use them.
2. It was when Peter went up. upon the house-top
to pray, about noon. (1.) Peter was much in prayer,
much in secret prayer, though he had a great deal
of public work upon his hands. (2.) He prayed
about the sixth hour, according to David’s example,
who, not only morning and evening, but at noon,
addressed himself to God by prayer, Ps. 55. 17.
From morning to night we should think to be too
long to be without meat ; yet who thinks it is too
long to be without prayer ? (3. ) He prayed upon the
house-top ; thither he retired for privacy, where he
could neither hear nor be heard, and so might avoid
both distraction and ostentation. There, upon the
roof of the house, he had a full view of the heavens,
which might assist his pious adoration' of the God he
prayed to ; and there he had also a full view of the
city and country, which might assist his pious com¬
passion of the people he prayed for. (4.) He had
this vision immediately after he had prayed, as an
answer to his prayer for the spreading of the gos¬
pel ; and because the ascent of the heart to God in
prayer is an excellent preparative to receive the dis¬
coveries of the divine grace and favour.
3. It was when he became very hungry, and was
waiting for his dinner ; (n. 10. ) probably, he had
not eaten before that day, though doubtless he had
prayed before ; and now he would have eaten, Z6t\i
ytva-surhii — he would have tasted, which intimates
his great moderation and temperance in eating ;
when he was very hungry, yet he would be content
with a little, with a taste, and would not fly upon
the spoil. Now this hunger was a proper inlet to
the vision about meats, as Christ’s hunger in the
wilderness was to Satan’s temptation to turn stones
into bread.
II. The vision itself, which was not so plain as that
to Cornelius, but more figurative and enigmatical,
to make the deeper impression.
1. He fell into a trance or ecstasy, not of terror,
but of contemplation, with which he was so entirely
swallowed up as not only not to be regardful, but not
to be sensible,, of external things ; he quite lost him¬
self to this world, and so- had his mind entirely free
for converse with divine things ; as Adam in inno-
cency, when the deep sleep fell upon him. The
more clear we get of the world, the more near we
get to heaven : whether Peter was now in the body
or out of the body, he could not himself tell, much
less can we, 2 Cor. 12. 2, 3. See Gen. 15. 12. Acts
22. 17.
2. He saw heaven opened ; that he might be sure
that his authority to go to Cornelius was indeed from
heaven ; that it was a divine light which altered his
sentiments, and a divine power which gave him his
commission. The opening of the heavens signified
the opening of a mystery that had been hid, Rom.
16. 25.
3. He saw a great sheet full of all manner of liv¬
ing creatures, which descended from heaven, and
was let down to him, to the earth, that is, to the roof
of the house where he now was. Here were not
only beasts of the earth, but fowls ol the air, which
might have flown away, laid at his feet ; and not only
tame beasts, but wild. Here were no fishes of the
sea, because there were none of them in particular
unclean, but whatever had fins and scales were al-
lov’ed to be eaten. Some make this sheet, thus
filled, to represent the church of Christ. It comes
down from heaven, from heaven opened, not only to
send it down, (Rev. 21. 2.) but to receive souls sent
up from it ; it is knit at the four corners, to receive
those from all parts of the world, that are willing to
be added to it ; and to retain and keep those safe,
that are taken into it, that they may not fall cut ;
and in this we find some of ali countries, nations,
and languages, without any distinction of Greek or
Jew, or any disadvantage put upon Barbarian or
Scythian, Col. 3. 11. The net of the gospel incloses
all, both bad and good ; thc.se that before were
clean, and unclean. Or, it may be applied to the
bounty of the Divine Providence, which, antece¬
dently to the prohibitions of the ceremonial law,
had given to man a liberty to use all the creatures,
to which bv the cancelling of that law we are now
restored. By this vision we are taught to see all the
benefit and service we have from the inferior crea
tures coming down to us from heaven ; it is the gift
of God who made them, made them fit for us, and
then gave to man a right to them, and dominion over
them. Lord, what is man that he should be thus
magnified ! Ps. 8. 4 — 8. How should it double our
comfort in the creatures, and our obligations to serve
God in the use of them, to see them thus let down
to us out of heaven !
4. Peter was ordered by a voice from heaven to
make use of this pleptv and variety which God
had sent him ; (v. 13.) “ Pise , Peter, kill, and eat ;
without putting any difference between clean and
unclean, take which thou hast most mind to.” The
distinction of meats which the law made, was in
103
THE ACTS, X.
tended to put a difference between Jew and Gentile,
that it might be difficult to them to dine and sup
with a Gentile, because they would have that set
before them, which they were not allowed to eat ;
and now the taking off of that prohibition was a
plain allowance to converse with the Gentiles, and
to be free and familiar with them ; now th?y might
fare as they fared, and therefore might cat with
them, and be fellow-commoners with them.
5. Peter stuck to his principles, and would by no
means hearken to the motion, though he was hun¬
gry ; {y. 14 .) JVot so, Lord. Though hunger will
break through stone-walls, God’s laws should be to
us a stronger fence than stone- walls, and not so easily
broken through. And he will adhere to God’s laws,
though he had a countermand by a voice from hea-
\ en, not knowing at first but that Kill, and eat, was
a command of trial whether he would adhere to
,tne more sure word, the written law ; and if so his
answer had been very good, Not so, Lord. Temp¬
tations to eat forbidden fruit must not be parleyed
with, but peremptorily rejected ; we must startle at
the thought of it. Not so, Lord. The reason he
gives, is, “ For I have never eaten any thing that
is common or unclean ; hitherto I have kept my in¬
tegrity in tais matter, and will still keep it.” If God,
by his grace, has preserved us from gross sin unto
this day, we should use that as an argument with
ourselves to abstain from all appearance of evil.
So strict were the pious Jews in this matter, that
the seven brethren, those glorious martyrs under
Antiochus, chose rather to be tortured to death in
the most cruel manner that ever was, than to eat
swine’s flesh, because it was forbidden by the law.
No wonder then that Peter says it with so much
pleasure, that his conscience could witness for him,
that he had never gratified his appetite with any
forbidden food.
6. God, by a second voice from heaven, pro¬
claimed the repeal of the law in this case ; (v. 16.)
What God hath cleansed, that call not thou com¬
mon. He that made the law, might alter it when
he pleased, and reduce the matter to its first state.
God had, for reasons suited to the Old Testament
dispensation, restrained the Jews from eating such
and such meats, which, while that dispensation
lasted, they were obliged in conscience to submit
to ; but he has now, for reasons suited to the New
Testament dispensation, taken off that restraint,
and set the matter at large, has cleansed that which
was before polluted to us, and we ought to make use
of, and stand fast in, the liberty wherewith Christ
has made us free, and not call that common or un¬
clean, which'God has now declared clean. Note,
We ought to welcome it as a great mercy, that by
the. gospel of Christ we are freed from the distinc¬
tion of meats, which was made by the law of Moses,
and that now every creature of God is good, and
nothing to be refused ; not so much because hereby
we gain the use of swine’s flesh, hares, rabbits, and
other pleasant and wholesome food for our bodies,
but chiefly because conscience is hereby freed from
a yoke in things of this nature, that we might serve
God without fear. Though the gospel has made
duties which were not so bv the law of nature, yet
it has not, like the law of Moses, made sins that
were not so. Those who command to abstain from
some kinds of meat, at some times of the year, and
place religion in it, call that common which God
hath cleansed, and, in that error, more than in any
truth, are the successors of Peter.
7. This was done thrice, v. 16. The sheet was
drawn up a little way, and let down again the se¬
cond time, and so the third time, with the same call
to him, to kill, and eat, and the same reason, that
what God hath cleansed, we must not call common ;
but, whether Peter’s refusal was repeated the se¬
cond and third time, is not certain ; surely it was
not, when his objection had the first time received
such a satisfactory answer. The doubling of Pha
raoh’s dream, and so the trebling of Peter’s vision,
were to shew that the thing was certain, and engage
him to take so much the more notice of it. The in¬
structions given us in the things of God, whether by
the ear in the preaching of the word, or by the eye
in sacraments, need to be often repeated; precept
must be upon precept, and line upon line. But at
last the vessel was received up into heaven. Those
who make this vessel to represent the church, in¬
cluding both Jews and Gentiles, as this did both
clean and unclean creatures, make this very aptly
to signify the admission of the believing Gentiles
into the church, and into heaven too, into the Jeru¬
salem above. Christ has opened the kingdom of
heaven to all beliex>ers, and there we shall find, be¬
side those that are sealed out of all the tribes of Is¬
rael, an innumerable company out of every nation ;
(Rev. 7. 9.) but they are such as God has cleansed.
III. The providence which very opportunely ex¬
plained this vision, and gave Peter to understand the
intention of it, v. 17, 18.
1. What Christ did, Peter knew not just then ;
(John 13. 7. ) he doubted within himself what this vi¬
sion which he had seen should mean ; lie had no rea¬
son to doubt the truth of it, that it was a heavenly
vision, all his doubt was concerning the meaning of
it. Note, Christ reveals himself to his people by
degrees, and not all at once ; and leaves them to
doubt a while, to ruminate upon a thing, and debate
it to and fro in their own minds, before he clears it
up to them.
2. Yet he was made to know presently, for the
men which were sent from Cornelius were just now
come to the house, and were at the gate inquiring
whether Peter lodged there ; and by their errand it
will appear what was the meaning of this vision.
Note, God knows what services' are before us, and
therefore how to prepare us ; and we then better
know the meaning of what he- has taught us, when
we find what occasion we have to make use of it.
19. While Peter thought on the vision,
the Spirit said unto him, Behold, three men
seek thee. 20. Arise therefore, and get
thee down, and go with them, doubting
nothing: for I have sent them. 21. Then
Peter went down to the men which were
sent unto him from Cornelius; and said,
Behold, I am he whom ye seek: what is
the cause wherefore ye are come? 22.
And they said, Cornelius the centurion, a
just man, and one that feareth God, and
of good report among all the nation ol the
Jews, was warned from God by an holy
angel to send fot thee into his house, and
to hear words of thee. 23. Then called
he them in, and lodged them. And on the
morrow Peter went away with them, and
certain brethren from Joppa accompanied
him. 24. And the morrow after they en¬
tered into Cesarea : and Cornelius waited
for them, and had called together his kins¬
men and near friends. 25. And as Peter
was coming in, Cornelius met him, and fell
down at his feet, and worshipped him. 26.
But Peter took him up, saying, Stand up ;
I myself also am a man. 27. And as he
THE ACTS, X.
I v>4
talked with him, he went in, and found j
many that were come together. 28. And
he said unto them, Ye know how that it is
an unlawful thing for a man that is a Jew
to keep company, or come unto one of
another nation ; but God hath shewed me
that I should not call any man common or
unclean. 29. Therefore came I unto you
without gainsaying, as soon as I was sent
for : I ask therefore for what intent ye have
sent for me ? 30. And Cornelius said, Four
days ago I was fasting until this hour ; and
at the ninth hour I prayed in my house,
and, behold, a man stood before me in
bright clothing, 31. And said, Cornelius,
thy prayer is heard, and thine alms are had
in remembrance in the sight of God. 32.
Send therefore to Joppa, and call hither
Simon, whose surname is Peter ; he is
lodged in the house of one Simon a tanner
by the sea-side : who, when he cometh,
shall speak unto thee. 33. Immediately
therefore I sent to thee ; and thou hast
well done that thou art come. Now there¬
fore are we all here present before God,
to hear all things that are commanded
thee of God.
We have here the meeting between Peter the
apostle, and Cornelius the centurion. Though Paul
was designed to be the apostle of the Gentiles, and
to gather in the harvest among them, and Peter to
be the afiostle of the circumcision, yet it is ordered
.that Peter shall break the ice, and reap the first-
fruits of the Gentiles, that the believing Jews, who 1
retained too much of the old leaven of ill-will to the
Gentiles, might be the better reconciled to their ad¬
mission into the church, when they were first brought
in by their own apostle, which Peter urgeth against
those that would have imposed circumcision upon
the Gentile converts, ch. 15. 7. Ye know that God !
made choice among us, that the Gentiles by my
mouth should hear the word of the gospel. Now
here,
I. Peter is directed by the Spirit to go along with
Cornelius’s messengers, ( v . 19, 20.) and this is the
exposition of the vision ; now the riddle is unriddled.
While Peter thought on the vision ; he was musing
upon it, and then it was opened to him. Note, Those
that would be taught the things of God, must think
on those things ; those that would understand the
scriptures, must meditate in them day and night.
He was at a loss about it, and then had it ex¬
plained ; which encourages us, when we know not
what to do, to have our eyes up unto God for direc¬
tion. Observe,
1. Whence he had the direction. The Spirit
said^to him what he should do. It was not spoken
to him by an angel, but spoken in him by the Spirit,
secretly whispering it in his ear as it were, as God
spake to Samuel, (1 Sam. 9. 15.) or impressing it
powerfully upon his mind, so that he knew it to be
a divine afflatus or inspiration, according to the pro¬
mise, John 16. 13.
2. What the direction was. (1.) He is told, be¬
fore any of the servants could come up to tell him,
that three mm below wanted to speak with him, ( v .
19.) and he must arise from his musings, leave off
thinking of the vision, and go down to them, v. 20.
Those that are searching into the meaning of the
j words of God, and the visions of the Almighty, snould
j not be always poring, no, nor always praying, but
should sometimes look abroad, look about them, and
they may meet with that which will be of use to them
in their inquiries ; for the scripture is in the fulfilling
every day.
(2.) He is ordered to go along with the messengers
to Cornelius, though he was a Gentile, doubting
nothing. He must not only go, but go cheerfully,
without reluctancy or hesitation, or any scruple con¬
cerning the lawfulness of it ; not doubting whether
he might go, no, nor whether he ought to go ; for it
was his duty ; “ Go with them, for I have sent them ;
and I will bear thee out in going along with them,
however thou mayest be censured for it.” Note,
When we see our call clear to any service, we should
not suffer ourselves to be perplexed with doubts and
scruples concerning it, arising from former preju¬
dices or prepossessions, or a fear of men’s censure.
Let every man be fully persuaded in his own mind,
and prove his own work.
II. He receives both them and their message ; he
went down to them, v. 21. So far was he from go¬
ing out of the way, or refusing to be spoken with, as
one that was shy of them, or making them tarry, as
one that took state upon him, that he went to them
himself, told them he was the person they were in¬
quiring for ! And,
1. He favourably receives their message ; with
abundance of openness and condescension he asks,
what their business is, what they have to say to him,
What is the cause wherefore ije are come? and they
tell him their errand ; (v. 22.) “ Cornelius, an offi¬
cer of the Roman army, a very honest gentleman,
and one who has more religion than most of his
neighbours, who fears God above many, (Neh. 7.
2.) who, though he is not a Jew himself, has carried
it so well, that he is of good report among all the
people of the Jews, they will all give him a good
word, for a conscientious, sober, charitable man, so
that it will be no discredit to thee to'be seen in his
company ; he was warned from God,” —
“ he had an oracle from God, sent him by an angel,”
(and the lively oracles of the lava of Moses were given
by the disposition of angels,) “by which he was or¬
dered to send for thee to his house, (where he is ex¬
pecting thee, and ready to bid thee welcome,) and
to hear words of thee : they know not what words,
but they are such as he may hear from thee, and not
from any one else so well. ” Faith comes by heai mg.
When Peter repeats this, he tells us more fully,
they are words whereby thou and all thy house shall
be saved, ch. 11. 14. “Come to him, for an angel
bid him send for thee : come to him, for he is ready
to hear and receive the saving words thou hast to
bring him.”
2. He kindly entertained the messengers ; ( v . 23.)
He called them in, and lodged them. He did not bid
them go and refresh, and repose themselves in an
inn at their own charge, but was himself at the
charge of entertaining them in his own quarters.
What was getting ready for him, (v. 10.) they
should be welcome to share in ; he little thought
what company he should have when he bespoke his
dinner, but God foresaw it. Note, It becomes Chris¬
tians and ministers to be hospitable, and ready, ac¬
cording as their ability is, and there is occasion for
it, to entertain strangers. Peter lodged them, though
they were Gentiles, to shew how readily he com¬
plied with the design of the vision in eating with
Gentiles ; for he immediately took them to eat with
him. Though they were two of them servants, and
the other a common soldier, yet Peter thought it not
below him to take them into his house. Probably,
he did it, that he might have some talk with them
about Cornelius and his familv ; for the apostles,
though they had instructions from the Spirit, yet
105
THE ACTS. X.
made use of other informations, as they had occasion
for them.
III. He went with them to Cornelius, whom he
found ready to receive and entertain him.
1. Peter, when he went with them, was accom¬
panied by certain brethren from Joppa , where he
now was, v. 23. Six of them went along with him,
as we find, ch. 11. 12. Either Peter desired their
company, that they might be witnesses of his pro¬
ceeding cautiously with reference to the Gentiles,
and of the good ground on which he went, and there¬
fore he vouches them ; (ch. 11. 12.) or they offered
their service to attend him, and desired they might
have the honour and happiness of being his fellow-
travellers. This was one way in which the primi¬
tive Christians very much shewed their respect to
their ministers, they accompanied them in their
journeys, to keep them in countenance, to be their
guard," and, as there was occasion, to minister to
them ; with a further prospect not only of doing them
service, but of being edified by their converse. It is
pity that those who have skill and will to do good to
others by their discourse, should want an opportunity
for it by ti-avelling alone.
2. Cornelius, when he was ready to receive him,
had got some friends together of Cesarea. It seems,
it was above a day’s journey, near two, fi-om Joppa
to Cesarea ; for it was the day after they set out
that they entered into Cesarea, -(y. 24.) and the af¬
ternoon of that day, v. 30. It is probaole that they
travelled on foot ; the apostles generally did so.
How when they came into the house of Cornelius,
Peter found, (1.) That he was expected, and that
was an encouragement to him. Cornelius waited
for them, and such a guest was worth waiting for ;
nor can I blame him if he waited with some impa¬
tience, longing to know what that mighty thing was,
which an angel bid him expect to hear from Peter.
(2.) That he was expected by many, and that was
a further encouragement to him. As Peter brought
some with him to partake of the spiritual gift he
had now to dispense, so Cornelius had called toge¬
ther, not only his own family, but his kinsmen, and
near friends, to partake with him of the heavenly
instructions he expected from Peter, which would
give Peter a larger opportunity of doing good. Note,
We should not covet to eat our spiritual morsels
alone, Job 31. 17. It ought to be both given and
taken as a piece of kindness and respect to our kin¬
dred and friends, to invite them to join with us in
religious exercises, to go with us to hear a good
sermon. What Cornelius ought to do, he thought
his kinsmen and friends ought to do too ; and there¬
fore let them come and hear it at the first hand,
that it maybe no surprise to them to see him change
upon it.
IV. Here is the first interview between Peter and
Cornelius ; in which we have,
1. The profound, and indeed undue respect and
honour which Cornelius paid to Peter ; (v. 25.) He
met him as he was coining in, and, instead of taking
him in his arms, and embracing him as a friend,
which would have been very acceptable to Peter,
he fell down at his feet, and worshipped him ; some
think, as a prince and a great man, according to the
usage of the eastern countries ; others think, as an
incarnate deity, or as if he took him to be the Mes¬
siah himself. His worshipping a man was indeed
culpable ; but, considering his present ignorance, it
was excusable, nay, and it was an evidence of some¬
thing in him that was very commendable — and that
was a great veneration for divine and heavenly
things : no wonder if, till he was better informed, he
took him to be the Messiah, and therefore worship¬
ped him, whom he was ordered to send for by an
angel from heaven. But the worshipping of his
pretended successor, who is not only a man, but a
Vol. VI. — O
sinful man, the man of sin himself, is altogether in
excusable, and such an absurdity as would be in
credible, if we were not told before, that all the
world would worship the beast, Rev. 13. 4.
2. Peter’s modest, and indeed just and pious re¬
fusal of this honour that was done him ; ( v . 26.) He
took him up into his arms, with his own hands,
(though time was when he little thought he should
ever either receive so much respect irom, or shew
so much affection to, an uncircumcised Gentile,)
saying, “ Stand up, I myself also am a man, and
therefore not to be worshipped thus.” The good
angels of the churches, like the good angels of hea¬
ven, cannot . bear to have the least of that honour
shewn to them, which is due to God only. See thou
do it not, saith the angel to John, (Rev. 19. 10. —
22. 9.) and in like manner the apostle to Cornelius.
How careful was Paul that no man should think of
him above what he saw in him ! 2 Cor. 12. 6. Christ’s
faithful servants could better bear to be vilified than
to be deified. Peter did not entertain a surmise that
his great respect for him, though excessive, might
contribute to the success of his preaching, and there¬
fore, if he will be deceived let him be deceived ; no,
let him know that Peter is a man, that the treasure
is in earthen vessels, that he may value the treasure
for its own sake.
V. The account which Peter and Cornelius give
to each other, and to the company, of the hand of
Heaven in' bringing them togethef ; As he talked
with him — <ruvofAi\Zv &ur^, he went in, v. 27. Peter
went in, talking familiarly with Cornelius-; endea¬
vouring, by the freedom of his converse with him,
to take off something of that dread which he seemed
to have of him ; and when he came in he found many
that were come together, more than he expected ;
which added solemnity, as well as opportunity of
doing good to this service. Now,
1. Peter declares the direction God gave to him to
come to those Gentiles, v. 28, 29. They knew it
had never been allowed by the Jews, but always
looked upon as an unlawful thing — <5 (li/uirev — “an
abomination, "for a man that is a Jew, a native Jew
as I am, to keep company ; or come unto one of ano¬
ther nation, a stranger, an uncircumcised Gentile.
It was not made so by the law of God, but by the
decree of their wise men, which they looked upon
to be no less obliging. They did not forbid them to
converse or traffic with Gentiles in the street or
shop, or upon the exchange, but to eat with them.
Even in Joseph’s time, the Egyptians and Hebrews
could not eat together, Gen. 43. 32. The three chil¬
dren would not defile themselves with the king’s meat,
Dan. I. 8. They might not come into the house of
a Gentile, for they looked upon it to be ceremonially
polluted. Thus scornfully did the Jews look upon
the Gentiles, who were not behindhand with them in
contempt, as appears by many passages in the Latin
poets. “ But now,” saith Peter, “ God hath shewed
me, by a vision, that I should not call any man com¬
mon or unclean, nor refuse to converse with any
man for the sake of his country. ” Peter, who had
taught his new converts to save themselves from ihe
untoward generation of wicked men, ( ch . 2. 40.) is
now himself taught tojoin himself with the towardlv
generation of devout Gentiles. Ceremonial charac¬
ters were abolished, that more regard might be had
to moral ones. Peter thought it necessary to let
them know how he came to change his mind in this
matter, and that it was by a divine revelation, lest
he should be upbraided with it as having used light¬
ness.
God having thus taken down the partition-wall,
(1.) He assures them of his readiness to do them
all the good offices he could ; that, when he kept at
a distance, it was not out of any personal disgust to
them, but only because he wanted leave from Hea
106
THE ACTS, X.
ven, which now that , he had received, he was at
their service ; “ Therefore came I unto you without
gainsaying, as soon as I was sent for ; ready to
preach the same gospel to yon that I have preached
to the Jews.” The disciples of Christ could not but
have some notion of the p reaching of the gospel to
the Gentiles, but they imagined it must be only to
those Gentiles that were first proselyted to the Jew¬
ish religion ; which mistake Peter acknowledges
was now rectified.
(2. ) He inquires wherein he might be serviceable
to them ; “ I ask therefore, for what intent ye have
sent for me? What do ye expect from me, or what
business have ye with me ?” Note, Thbse that desire
the help of God’s ministers, ought to look well to it
that they propose right ends to themselves in it, and
do it with a good intent.
2. Cornelius declares the directions God gave to
him to send for Peter, and that it was pui-ely in obe¬
dience to those directions that he had sent, for him.
Then we are right in our aims in sending for, and
attending on a gospel-ministry, when we do if with
a regard to the divine appointment instituting that
ordinance, and requiring us to make use of it. Now,
(1.) Cornelius gives an account of the angel’s ap¬
pearing to him, and ordering him to send for Peter ;
not as glorying in it, but as that which warranted
hjs expectation of a message from heaven by Peter.
[1. ] He tells.how this vision found him employed ;
(y. 30.) Four days ago I was fasting until this hour,
this hour of the day that it is now when Peter came,
about t,he middle of the afternoon. By this it appears
that religions fasting, in order to the greater serious¬
ness and solemnity of praying, was used by devout
people that were not Jews ; the king of A/ineveh
proclaimed, a fast, Jonah 3. 5. Some give these
words another sense. From four days ago I have
been fasting until this hour ; as if he had eaten no
meat, or at least no meal, from that time to this.
But it comes in as. an introduction to the story of the
vision ; aiftl therefore the former must be the mean¬
ing.. He was at the ninth hour praying in his house,
not in the synagogue, but at home. Iwill that men
pray, wherever they dwell. His praying in his
house intimates that it was not a secret prayer in his
closet, but in a more public room of his house, with
' his family about him ; and perhaps after prayer he
retired,, and had this vision. Observe, At the ninth
hour of the day, three of the clock in the afternoon,
most people were travelling or trading, working in
the fields, visiting their friends, taking their plea¬
sure, or taking a nap after dinner ; yet then Corne¬
lius was at his devotions ; which shews how much
he made religion his business ; and then it was that
he had this message from heaven. Those that would
hear comfortably from God, must be much in speak¬
ing to him.
'[2.] He describes the messenger that brought him
this message from heaven ; There stood a man before
me in bright clothing; such as Christ’s was when
he was transfigured, and that of the two angels who
appeared at Christ’s resurrection, (Luke 24. 4.) and
at his ascension, ( ch . 1. 10.) shewing their relation
to the world of light.
[3.] He repeats the message that was sent him,
(v. 31, 32.) just as we had it, v. 4 — 6. Only here
it is said, Thy firayer is heard. We are not told
what his prayer was ; but if this message was an
answer to it, and it should seem it was, we may sup¬
pose that finding the deficiency of natural light, and
that it left him at a loss how to obtain the pardon of
his sin, and the favour of God, he prayed that God
would make some further discoveries of himself to
him, and of the way of salvation. ** Well,” saith
the angel, “ send for Peter, and he shall give thee
such a discovery.”
(2. ) He declares his own and his friends’ readi¬
ness to receive the message he had to deliver ; (v
33.) Immediately therefore I sent to thee, as I was
directed, and thou hast well done that thou hast
come to us, though we are Gentiles. Note, Faithful
ministers do well to come to people that are willing
and desirous to receive instruction from them ; to
come when they are sent for ; it is as good a deed
as they can do.
Well, Peter is come to do his part ; but will they
do their’s ? Yes. Thou art here prepared to speak,
and we are here prepared to hear, 1 Sam. 3; 9, 10.
Observe,
[1.] Their religious attendance upon the word ;
“ We are all here present before God ; we are here
in a religious manner, are here 'as worshippers;”
(they thus compose themselves into a. serious, awful
frame of spirit ;) “ therefore, because thou art come
to us by such A warrant, on such an errand, because
we have such a price in our hand as we never had
before, and perhaps may never have again, we are
ready now at this time of worship, here in this place
of worship (though it was in a private house ;)
“we are present, ■■ztrdftvy.tv — we are at the business,
and are ready to come at a call.” If we would have
God’s special presence at an ordinance, we must be
there with a special presence, an ordinance presence ;
Here lam. “ We are all present, all that Were in¬
vited ; we, and all that belong to us ; we, and all
that is within us.”' The .whole of the man must be
present ; not the body here, and the heart, with the
fool’s eyes, in the ends of the earth. But that which
makes it indeed a religious attendance, is, We are
present before God. In holy ordinances we present
ourselves unto the Lord, and we -must be as before
him, as those that see his ey.e upon us.
[2.] The'intention of this attendance ; “ We are
present to hear all things that are commanded thee
of God, and given thee in charge to be delivered to
us. ” Observe, First, Peter was there to preach all
things that were commanded him of God ; for as he
had an ample commission to preach the gospel, so
he had full instructions what to preach. Secondly,
They were ready to hear, not whatever he pleased
to say, but what he was commanded of God to say.
The truths of Christ were not communicated to the
apostles to be published or stifled as they thought fit,
but intrusted with them to be published to the world.
“ We are ready to hear all, to come at the begin¬
ning of the service, and stay to the end, and be at¬
tentive all the while, else how can we hear all? We
are desirous to hear all that thou art commissioned
to preach, though it be ever so displeasing to flesh
and blood, and ever so contrary to our former no¬
tions or present secular interests. We are ready to
hear all, and therefore let nothing be kept back, that
is profitable for us. ”
34. Then Peter opened his mouth, and
said, Of a truth I perceive that God is no
respecter of persons : 35. But in every
nation he that feareth him, and worketh
righteousness, is accepted with him. 36.
The word which God sent unto the children
of Israel, preaching peace by Jesus Christ :
(he is Lord of all :) 37. That word, I scty,
ye know, which was published throughout
all Judea, and began from Galilee, after
the baptism which John preached; 38.
How God anointed Jesus of Nazareth with
the Holy Ghost, and with power: who
went about doing good, and healing all that
were oppressed of the devil ; for God was
with him. 39. And we are witnesses of
107
THE ACTS, X.
all things which he did, both in the land
of the Jews, and in Jerusalem ; whom they
slew and hanged on a tree : 40. Him God
raised up the third day, and shewed him
openly; 41. Not to all the peQple, but
unto witnesses chosen before of God, even
to us, who did eat and drink with him after
he rose from the dead. 42. And he com¬
manded us to preach unto the people, and
to testify that it is he which was ordained
of God to be the Judge of quick and dead.
43. To him give all the prophets witness,
that through his name whosoever believeth
in him shall receive remission of sins.
We have here Peter’s sermon preached to Cor¬
nelius and his friends : that is, an abstract or sum¬
mary of it ; for we have reason to think that he did
with many other words testify and exhort to this
purport. It is intimated, that he delivered himself
with a great deal of solemnity and gravity, but with
freedom and copiousness, in that phrase, that he
ofiened his mouth and s/iake, v. 34. 0 ye Corin¬
thians, our mouth is open to you, saith Paul, 2 Cor.
6. 11. *# You shall find us communicative, if we but
find you inquisitive.” Hitherto the mouths of the
apostles had been shut to the uncircumised Gentiles,
they had nothing to say to them ; but now God gave
unto them, as he did to Ezekiel, the opening of the
mouth.
This excellent sermon of Peter’s is admirably
suited to the circumstances of those to whom he
preached it ; for it was a new sermon.
I. Because they were Gentiles to whom he preach¬
ed ; he shews that, notwithstanding that, they were
interested in the gospel of Christ, which he had to
preach, and entitled to the benefit of it, upon an
equal foot with the Jews. It was necessary that this
should be cleared, or else with what comfort could
either he preach or they hear ? He therefore lays
down this as an undoubted principle, that God is no
respecter of persons ; doth not know favour in judg¬
ment, as the Hebrew phrase is ; which magistrates
are forbidden to do, (Deut. 1. 17. — 16. 19. Prov. 24.
23. ) and are blamed for doing, Ps. 82. 2. And it is
often said of God, that he doth not respect persons,
Deut. 10. 17. 2 Chron. 19. 7. Job 34. 19. Rom. 2,
11. Col. 3. 25. 1 Pet. 1. 17. He doth not give judg¬
ment in favour of a man, for the sake of any external
advantage foreign to the merits of the cause. God
never perverts judgment upon personal regards ahd
considerations, nor countenances a wicked man in
a wicked thing, for the sake of his beauty, or stature,
his country, parentage, relations, wealth or honour
in the world. God, as a Benefactor, gives favours
arbitrarily and by sovereignty, (Deut. 7. 7, 8. — 9. 5,
6. Matt. 20. 10.) but he does not, as a Judge, so
give sentence ; but in every nation, and under every
denomination, he that fears God, and works righte¬
ousness is accepted of him, v. 35.
The case is plainly thus :
1. God never did, nor ever will, justify and save a
wicked Jew that lived and died impenitent, though
he was of the seed of Abraham, and a Hebrew of the
Hebrews, and had all the honour and advantages
attended circumcision. He does and will ren¬
der indignation and wrath, tribulation and anguish,
upon eatery soul of man that doeth evil ; and of the
Jew first ; whose privileges and professions, instead
of screening him from the judgment of God, will
but aggravate his guilt and condemnation. See Rom.
2. 3, 8, 9, 17. Though God has favoured the Jews,
above other nations, with the dignities of visible
church-membership, yet he will not therefore ac¬
cept of any particular persons of that dignity, if they
allow themselves in immoralities contradictory to
their profession ; and particularly in persecution,
which was now, more than any other, the national
sin of the Jews.
2. He never did, nor ever will, reject or refuse an
honest Gentile, who, though Tie has not the privi¬
leges and advantages that the Jews have, yet, like
Cornelius, fears God, and worships him, and works
righteousness, is just and charitable towards all men,
who lives up to the light he has, both in a sincere
devotion, and in a regular conversation, whatever
nation he is of, though ever so far remote from kin¬
dred to the seed of Abraham ; though ever so despi¬
cable, nay though in ever so ill a name, that shall
be no prejudice to him. God judges of men by their
hearts, not bv th«ir country or parentage ; and
wherever he finds an upright man, he will be found
an upright God; Ps. 18. 25. Observe, Fearing God,
and working righteousness, must go together ; for
as righteousness toward men is a branch of true re¬
ligion, so religion toward God is a branch of univer¬
sal righteousness. Godliness and honesty must go
together, and neither will excuse for the want of the
other. But where these are predominant, no doubt
is to be macle of acceptance with God. Not that
any man, since the fall, can obtain the favour of
God, otherwise than through the mediation of Jesus
Christ, and by the grace of God in him ; but those
that have not the knowledge of him, and therefore
cannot have an explicit regard to him, may yet re¬
ceive grace from God for his sake, to fear God, and
to work righteousness ; and wherever God gives
grace to do so, as he did to Cornelius, he will,
through Christ accept the work of his own hands.
Now, (1.) This was always a truth, before Peter
perceived it, that God respecteth no man's person ;
it was the fixed rule of judgment from the beginning ;
If thou doest well, shalt thou not be accepted ? And
if not well, sin, and the punishment of it, lies at the
door, Gen. 4. 7. God will not ask in the great day
what country men were of, but what they were,
what they did, and how they stood .affected toward
him and toward their neighbours ; and if men’s
personal characters received neither advantage nor
disadvantage from the great difference that was be¬
tween Jews and Gentiles, much less from any lesser
difference of sentiments and practices that may hap ¬
pen to be among Christians themselves, as those
about meats and days, Rom.- 14. It is certain, the
kingdom of God is not meat and drink, but righte¬
ousness and peace, and joy in the Holy Ghost ; and
he that in these things serveth Christ, is accepted
of God, and ought to be approved of men ; for dare
we reject those whom God doth not ?
(2.) Yet now it was made more clear than it had
been ; this great truth had been darkened by the
covenant of peculiarity made with Israel, and the
badges of distinction put upon them ; the ceremo¬
nial law was a wall of partition between them and
other nations ; in it, it was true that God favoured
that nation, (Rom. 3. 1, 2. — 9. 4.) and from thence
particular persons among them were ready to infer,
that they were sure of God’s acceptance, though
they lived as they listed ; and that no Gentile could
possibly be accepted of God. God had said a gieat
deal by the prophets to prevent and rectify this mis¬
take, but now at length he doth it effectually, by
abolishing the covenant of peculiarity, and repeal¬
ing the ceremonial law, and so setting the matter at
large, and both Jew^ind Gentile upon the same level
before God ; and Peter is here made to perceive it,
by comparing the vision which he had with that
which Cornelius had. Now in Christ Jesus, it is
plain, neither circumcision availeth any thing, nor
uncircumcision. Gal. 5. 6. Col. 3. 11.
108
THE ACTS, X.
II. Because they were Gentiles inhabiting a place
within the confines of the land of Israel, he refers
them to what they themselves could not but know
concerning the life and doctrine, the preaching and
miracles, the death and sufferings of our Lord Jesus ;
for these were things the report of which spread
into every corner of the nation, v. 37, & c. It facili¬
tates the work of ministers, when they deal with
such as have some knowledge of the things of God,
to which they may appeal, and on which they may
build.
1. They knew in general the word, that is, the
gospel, which God sent to the children of Israel.
That word, I say, ye know, v. 37. Though the
Gentiles were not admitted to hear it, (Christ and
• his disciples were not sent but to the lost sheefi of the
hottse of Israel , ) yet they could not but hear of it, it
was all the talk both of city ai^d country. We are
often told in the gospels, how the fame of Christ
went into all parts of Canaan, when he was on
earth, as afterward the fame of his gospel went into
all parts of the world, Rom. 10. 18. That word,
that divine word, that word of power and grace,
you know. (1. ) What the purport of this word was.
God by it published the good tidings of peace by Je¬
sus Christ, so it should be read ; tua.yyt\t^i>y.tv®j
itpwHv. It is God himself that proclaims peace, who
justly might have proclaimed war ; he lets the world
of mankind know that he is willing to be at peace
with them through Jesus Christ ; in him he was re¬
conciling the world to himself. (2. ) To whom it was
sent ; to the children of Israel, in the first place,
the prime offer is made to them ; this all their
neighbours heard of, and were ready to envy them
those advantages of the gospel, more than thev ever
envied them those of their law. Then said they
among the heathen. The Lord hath done great things
for them, Ps. 126. 3.
2. They knew the several matters of fact relating
to this word of the gospel sent to Israel.
(1.) They knew the baptism of repentance which
John preached by way of introduction to it, and in
which the gospel first began, Mark 1. 1. They
knew what an extraordinary man John was, and
what a direct tendency his preaching had to prepare
the way of the Lord. They knew what great flock¬
ing there was to his baptism, what an interest he
had, and what he did.
(2.) They knew that immediately after John’s
baptism the gospel of Christ, that word of peace,
was published throughout all Judea, and that it
took rise from Galilee. The twelve apostles, and
seventy disciples, and our Master himself, published
these glad tidings in all parts of the land ; so that
we may suppose there was not a town or village in
all the land of Canaan, but had had the gospel
preached in it.
(3.) They knew that Jesus of JVazareth, when he
was here upon earth, went about doing good. They
knew what a Benefactor he was to that nation, both
to the souls and the bodies of men ; how he made it
his business to do good to all, and never did hurt to
any. He was not idle, but still doing ; not selfish,
but doing good ; did not confine himself to one place ;
nor wait till people came to him to seek his help ;
but he went to them, went about from place to place,
and wherever he came he was doing good. Hereby
he shewed that he was sent of God, who is good
and doeth good ; and therefore doeth good, because
he is good : and who hereby left not himself without
witness to the world, in that he did good, ch. 14. 17.
And in this he hath set us an ^cample of indefatiga¬
ble industry in serving God and our generation ; for
therefore we came into the world, that we may do
all the good we can in it ; and therein, like Christ,
we must always abide and abound.
(4. ) They knew more particularly that he healed
all that were oppressed of the devil, and helped them
from under his oppressing power : by this it ap¬
peared not only that he was sent of God, as it was a
kindness to men ; but that he was sent to destroy the
works of the devil ; for thus he obtained many a
victory over him.
(3.) They knew that the Jews put him to death ;
they slew him by hanging him on a tree. When
Peter preached to the Jews, he said, whom ye slew ;
but now that he preached to the Gentiles, it is whom
they slew ; they to whom he had done and designed
so much good.
All this they knew ; but lest they should think it
was only a report, and was magnified, as reports
usually are, more than the truth ; Peter, for him¬
self and the rest of the apostles, attests it ; (v. 39.)
We are witnesses, eye-witnesses, of all things which
he did ; and ear-witnesses of the doctrine which he
preached, both in the land of the Jews and in Jeru¬
salem, in city and country.
3. They did know, or might know, by all this,
that he had a commission from heaven to preach
and act as he did. This he still harps upon in his
discourse, and takes all occasions to hint it to them.
Let them know,
(1.) That this Jesus is Lord of all ; it comes in
in a parenthesis, but is the principal proposition in¬
tended to be proved, that Jesus Christ, by whom
peace is made between God and man, is Lord of all ;
not only as God over all blessed for evermore, but
as Mediator, all power both in heaven and in earth
is put into his hand, and all judgment committed to
him. He is Lord of angels, they are all his humble
servants. He is Lord of the powers of darkness,
for he hath triumphed over them. He is King of
nations, has a power over all flesh ; he is King of
saints, all the children of God are his scholars, his
subjects, his soldiers.
(2.) That God anointed him with the Holy Ghost
and with power , he was both authorized and enabled
to do what he did by a divine anointing ; whence he
was called Christ — the Messiah — the Anointed One.
The Holy Ghost descended upon him at his bap¬
tism, and he was full of power both in preaching
and working miracles, which was the seal of a di¬
vine mission.
(3.) That God was with him, v. 38. His works
were wrought in God ; God not only sent him, but
was present with him all along, owned him, stood
by him, and carried him on in all his services and
sufferings. Note, Those whom God anoints he will
accompany ; he will himself be with those to whom
he has given his Spirit.
III. Because they had heard no more for certain
concerning this Jesus, Peter declares to them his
resurrection from the dead, and the proofs of it, that
they might not think that when he was slain tnere
was an end of him.
Probably, they had heard at Cesarea some talk
of his being risen from the dead ; but the talk of it
was soon silenced by that vile suggestion of the Jews,
that his disciples came by night and stole him away.
And therefore Peter insists upon this as the main
support of that word which preacheth peace by
Jesus Christ.
1. The power by which he rose, is incontestably
divine, (x>. 40.) Him God raised up the third day ;
which not only disproved all the calumnies and ac¬
cusations he was laid under by men, but effectually
proved God’s acceptance of the satisfaction he made
for the sin of man by the blood of his cross. He did
not break prison, but had a legal discharge. God
raised him up.
2. The proofs of his resurrection were incontesta¬
bly clear ; for God shewed him openly. He gave
him to be made manifest — tJccKtv eu^stvii }«vfV8*/,
to be visible, evidently so ; so he appears, as that it
THE AC
appears beyond contradiction to be He, and not ano¬
ther. Tt was such a shewing of him as amounted
to a demonstration of the truth of his resurrection.
He shewed him not publicly indeed, (it was not
open in that sense,) but evidently ; not to all the
people, who had been the witnesses of his death ;
by resisting all the evidences he had given them of
his divine mission in his miracles, they had forfeited
the favour of being eye-witnesses of this great proof
of it ; they who immediately forged and promoted
that lie of his being stolen away, were justly given
up to strong delusions to believe it, and not suf¬
fered to be undeceived by his being shewn to all the
people ; and so much the greater shall be the bless¬
edness of those who have not seen, and yet have
believed. JVec ille se in vulgus edixit, ne impii er-
rore, liberarentur ; Jit et Jides non prxmio mediocri
destinato diffcultate constaret — He shewed not him¬
self to the people at large, lest the impious among
them should have been forthwith loosed from their
error, and that faith, the reward of which is so am¬
ple, might be exercised with a degree of difficulty.
Tertulhani Apologia, cap. 11. But though all the
people did not see him, a sufficient number saw him,
to attest the truth of his resurrection ; the testator’s
declaring his last will and testament needs not to be
before all the people, it is enough that it be done
before a competent number of credible witnesses ;
so the resurrection of Christ was proved before suf¬
ficient witnesses. (1.) They were not so by chance,
but they were chosen before of God to be witnesses
of it, and, in order to that, had their education under
the Lord Jesus, and intimate converse with him;
that, having known him so intimately before, they
might the better be assured it was he. (2.) They
had not a sudden and transient view of him, but a
great deal of free conversation with him ; they did
eat and drink with him after he rose from the dead.
This implies that they saw him eat and drink, wit¬
ness their dining with him at the sea of Tiberias,
and the two disciples supping with him at Emmaus ;
and this proved that he had a true and real body.
But this was not all, they saw him without any ter¬
ror or consternation, which might have rendered
them incompetent witnesses, for they saw him so
frequently, and he conversed with them so fami¬
liarly, that they did eat and drink with him. It is
brought as a proof of the clear view which the no¬
bles of Israel had of the glory of God, (Exod. 24.
11.) that they saw God, and did eat and drink.
IV. He concludes with an inference from all this,
that therefore that which they all ought to do, was,
to believe in this Jesus : he was sent to tell Cornelius
what he must do, and this is it ; his praying and his
giving alms were very well, but one thing he lacked,
he must believe in Christ. Observe,
1. Why he must believe in him ; faith has refer¬
ence to a testimony, and the Christian faith is built
upon the foundation of the apostles and prophets, it
is built upon the testimony given by them.
(1.) By the apostles. Peter as foreman speaks
for the rest, that God commanded them, and gave
them in charge to preach to the people, and to testify
concerning Christ ; so that their testimony was not
only credible, but authentic, and what we may ven¬
ture upon. Their testimony is God’s testimony ;
and they are his witnesses to the world ; they do not
only say it as matter of news, but testify it as matter
of record, by which men must be judged.
(2.) By the prophets of the Old Testament ;
whose testimony beforehand, not only concerning
his sufferings, but concerning the design and inten¬
tion of them, very much corroborates the apostles’
testimony concerning them ; (x'. 43.) To him give
all the prophets witness. We have reason to think
that Cornelius and his friends were no strangers to
the writings of the prophets. Out of the mouth of
TS, X. 109
these two clouds of witnesses, so exactly agreeing,
this word is established.
2. What they must believe concerning him,
(1.) That we are all accountable to Christ as our
Judge ; this the apostles were commanded to testify
to the world ; that this Jesus is ordained of God to
be the Judge of the quick and dead, v. 42. He is
empowered to prescribe the terms of salvation, that
rule by which we must be judged ; to give laws both
to quick and dead, both to Jew and Gentile ; and he
is appointed to determine the everlasting condition
of all the children of men at the great day ; of those
that shall be found alive, and of those that shall be
raised from the dead. He hath assured us of this,
in that he hath raised him from the dead, ( ch . 17. 31. )
so that it is the great concern of every one of us, in
the belief of this, to seek his favour, and to make
him our Friend.
(2.) That if we believe in him, we shall all be
justified by him as our Righteousness, v. 43. The
prophets, when they spake of the death of Christ,
did witness this, that through his name, for his sake,
and upon the account of his merit, whosoever be-
lieveth in him, Jew or Gentile, shall receive remission
of sins. That is the great thing we need, without
which we are undone, and which the convinced
conscience is most inquisitive after, which the carnal
Jews promised themselves from their ceremonial
sacrifices and purifications, yea, and the heathen
too from their atonements, but all in vain ; it is to
be had only through the name of Christ, and only by
those that believe in his name ; and they that do so,
may be assured of it ; their sins shall be pardoned,
and there shall be no condemnation to them. And
the remission of sins lays a foundation for all other
favours and blessings, by taking that out of the way,
that hinders them. If sin be pardoned, all is well,
and shall end everlastingly well.
44. While Peter yet spake these words,
the Holy Ghost fell on all them which
heard the word. 45, And they of the cir¬
cumcision which believed were astonished,
as many as came with Peter, because that
on the Gentiles also was poured out the
gift of the Holy Ghost. 46. F or they heard
them speak with tongues, and magnify God.
Then answered Peter, 47. Can any man
forbid water, that these should not be bap¬
tized, which have received the Holy Ghost
as well as we ? 48. And he commanded
them to be baptized in the name ot the
Lord. Then prayed they him to tarry cer¬
tain days.
We have here the issue and effect of Peter’s ser¬
mon to Cornelius and his friends. He did not labour
in vain among them, but they were all brought home
to Christ. Here we have,
I. God’s owning of Peter’s word, by conferring
the Holy Ghost upon the hearers of it, and im¬
mediately upon the hearing of it ; (v. 44. ) While
Peter was yet speaking these words, and perhaps
designed to say more, he was happily superseded by
visible indications that the Holy Ghost, even in his
miraculous gifts and powers, fell on all them which
heard the word, even as he did on the apostles at
first; so Peter saith, ch. 11. 15. Therefore some
think it was with a rushing mighty wind, and in
cloven tongues, as that was. Observe,
1. When the Holy Ghost fell upon them ; while
Peter was preaching. Thus God bare witness to
what he said, and accompanied it with a divine
power. Thus were the signs of an apostle wrought
no
THE ACTS, XI.
among them , 2 Cor. 12. 12. Though Peter could
not give the Holy Ghost, yet the Holy Ghost being
given along with the word of Peter, by that it ap¬
peared he was sent of God. The Holy Ghost fell
upon others after they were baptized, for their con¬
firmation ; but upon these Gentiles before they were
■ baptized : as Abraham was justified by faith, being
yet in uncircumcision ; to shew that God is not tied
to a method, nor confines himself to external signs.
The Holy Ghost fell upon those that were neither
circumcised nor baptized ; for it is the Spirit that
quickeneth, the Jlesh profiteth nothing .
2. How it appeared that the Holy Ghost was
fallen upon them ; (v. 46. ) They spake with tongues
which they never learned, perhaps the Hebrew,
the holy tongue ; as the preachers were enabled to
speak the vulgar tongues, that they might com¬
municate the doctrine of Christ to the hearers, so,
probably, the hearers were immediately taught the
sacred tongue, that they might examine the proofs
which the preachers produced out of the Old T esta-
ment in the original. Or, their being enabled to
speak with tongues, intimated that they were all
designed for ministers, and by this first descent of
the Spirit upon them were qualified to preach the
gospel to others, which they did but now receive
themselves. But observe, when they spake with
tongues, they magnified God, they spake of Christ
and the benefits of redemption, which Peter had
been preaching of to the glory of God. Thus did
they on whom the Holy Ghost first descended, ch.
2. 11. Note, Whatever gift we are endued with,
we ought to honour God with it, and particularly the
gift of speaking, and all the improvements of it.
3. What impression it made upon the believing
Jews that were present; (v. 45.) They of the cir¬
cumcision which believed, were astonished ; those six
that came along with Peter ; it surprised them ex¬
ceedingly, and perhaps gave them some uneasiness,
because that upon the Gentiles also was poured out
the gift of the Holy Ghost, -which they thought had
been appropriated to their own nation. Had they
understood the scriptures of the Old Testament,
which pointed at this, it would not have been such
an astonishment to them ; but by our mistaken no¬
tions of things, we create difficulties to ourselves in
the methods of divine providence and grace.
II. Peter’s owning God’s work in baptizing those
on whom the Holy Ghost fell. Observe,
1. Though they had received the Holy Ghost, yet
it was requisite they should be baptized ; though
God is not tied to instituted ordinances, we are ; and
no extraordinary gifts set us above them, but rather
oblige us so much the more to conform to them.
Some in our days would have argued, “These are
baptized with the Holy Ghost, and therefore what
need have they to be baptized with water ? It is be¬
low them. ” No ; it is not below them, while water-
baptism is an ordinance of Christ, and the door of
admission into the visible church, and a seal of the
new covenant.
2. Though they were Gentiles, yet, having re¬
ceived the Holy Ghost, they might be admitted to
baptism ; ( v . 47. ) Can any man, though ever so
rigid a Jew , forbid water, that these should not be
bafitized, who have received the Holy Ghost as well
as we ? The argument is conclusive ; can we deny
the sign to those who have received the thing signi¬
fied ? Are not those on whom God has bestowed
the grace of the covenant, plainly entitled to the
seals of the covenant ? Surely, they that have re¬
ceived the Spirit as well as we, ought to receive bap¬
tism as well as we ; for it becomes us to follow God’s
indications, and to take those into communion with
ns, whom he hath taken into communion with him¬
self. God hath promised to pour his Spirit upon the
'iced of the faithful, upon their offspring ; and who
then can forbid water, that they should not be bap
tized, who have received the promise of the Holy
Ghost as well as we ? Now it appears why the
Spirit was given them before they were baptized —
because otherwise Peter could not have persuaded
himself to baptize them, any more than to have
preached to them, if he had not been ordered tp do
it by a vision ; at least, he could not have avoided
the censure of those of the circumcision that believed.
Thus is there one unusual step of divine grace taken
after another to bring the Gentiles into the church.
How well is it for us that the grace of a good God is
so much more extensive than the charity even of
some good men !
3. Peter did not baptize them himself, but com¬
manded them to be baptized, v. 48. It is probable
that some of the brethren who came with him, did
it by his order, and that he declined it for the same
reason that Paul did — lest those that were baptized
by him should think the better of themselves for it ;
or he should seem to have baptized in his own name,
1 Cor. 1. 15. The apostles received the commis¬
sion to go and disciple all nations by baptism. But
it was prayer and the ministry of the word that they
were to give themselves to. And Paul says, that
he was sent, not to baptize, but to preach ; which
was the more noble and excellent work. The busi¬
ness of baptizing was therefore ordinarily devolved
upon the inferior ministers ; these acted by the or¬
ders of the apostles, who might therefore be said to
do it. Qui per alterum facit, per seipsum facere
dicitur — What a man does by another, he may be
said to do by himself
Lastly, Their owning both Peter’s word and
God’s work in their desire of further advantage by
Peter’s ministry ; They prayed him to tarry certain
days. They could not pre s him to reside constantly
among them, they knew that he had work to do in
other places, and that for the present he was ex¬
pected at Jerusalem ; yet they were not willing he
should go away immeiliately, but earnestly begged
he would stay for some time among them, that they
might be further instructed by him in the things
pertaining to the kingdom of God.' Note, 1. Those
who have some acquaintance with Christ, cannot
but covet more. 2. Even those that have received
the Holy Ghost, must see their need of the ministry
of the word.
CHAP. XI.
In this chapter, we have, I. Peter’s necessary vindication of
what he did in receiving Cornelius and his friends into the
church, from the censure he lay under for it among the
brethren, and their acquiescence in it, v. 1 . . 18. II. The
good success of the gospel at Antioch, and the parts adja¬
cent, v. 19.. 21. III. The carrying on of the good work
that was begun at Antioch, by the ministry of Barnabas
first, and afterward of Paul in conjunction with him, and
the lasting name of Christian first given to the disciples
there, v. 22 . . 26. IV. A prediction of an approaching fa¬
mine, and the contribution that was made among the Gen¬
tile converts for the relief of the poor saints in Judea, upon
that occasion, v. 27 . . SO.
1. A ND the apostles and brethren that
ilL were in Judea heard that the Gen¬
tiles had also received the word of God. 2.
And when Peter was come up to Jerusa¬
lem, they that were of the circumcision
contended with him, 3. Saying, Thou
wentest in to men uncircumcised, and didst
eat with them. 4. But Peter rehearsed
the matter from the beginning, and ex¬
pounded it by order unto them, saying, 5.
I was in the city of Joppa praying: and in
a trance I saw a vision, A certain vessel
Ill
THE ACTS, Xi.
descend, as it had been a great sheet, let
down from heaven by four corners ; and it
came even to me : 6. Upon the which
when I had fastened mine eyes, I consider¬
ed, and saw four-footed beasts of the earth,
and wild beasts, and creeping things, and
fowls of the air. 7. And I heard a voice
saying unto me, Arise, Peter ; slay and eat.
8. But I said, Not so, Lord : for nothing
common or unclean hath at any time en¬
tered into my mouth. 9. But the Voice an¬
swered me again from heaven, What God
hath cleansed, that call not thou common.
1 0. And this was done three times : and. all
vvere drawn up again into heaven. 11.
And, behold, immediately there were three
men already come unto the house where I
was, sent from Cesarea unto me. 12. And
the Spirit bade me go with them, nothing
doubting. Moreover, these six brethren
accompanied me, and we entered into the
man’s house : 1 3. And he shewed us how
he had seen an angel in his house, which
stood and said unto him, Send men to
Joppa, and call for Simon, whose surname
is Peter; 14. Who shall tell thee words,
whereby thou and all thy house shall be
saved. 1 5. And as I began to speak, the
Holy Ghost fell on them, as on us at the
beginning. 16. Then remembered I the
word of the Lord, how that he said, John
indeed baptized with water ; but ye shall
be baptized with the Holy Ghost. 17.
Forasmuch then as God gave them the like
gift as he did unto us, who believed on the
Lord Jesus Christ; what was I, that I
could withstand God ? 18. When they
heai'd these things, they held their peace,
and glorified God, saying, Then hath God
also to the Gentiles granted repentance
unto life.
The preaching of the gospel to Cornelius, was a
thing which we poor sinners of the Gentiles have
reason to reflect upon with a great deal of joy and
thankfulness ; for it was the bringing of light to us
who sat in darkness. Now it being so great a sur-
Jrise to the believing as well as the unbelieving
ews, it is worth while to inquire how it took ; and
what comments were made upon it ? And here we
find,
I. Intelligence was presently brought of it to the
church in Jerusalem, and thereabouts; for Cesarea
was not so far from Jerusalem but that they might
presently hear of it. Some for good-will, and some
for ill-will, would spread the report of it ; so that be¬
fore he was himself returned to Jerusalem, the apos¬
tles and the brethren there, and in Judea , heard that
the Gentiles also had received the ivord of God, that
is, the gospel of Christ ; which is not only a word of
God, but the word of God ; for it is the summary
and centre of all divine revelation. They received
Christ ; for his name is called, the Word of God,
Rev. 19. 13. Not only that the Jews who were dis¬
persed into the Gentile countries, and the Gentiles
who were proselyted to the Jewish religion, but that
the Gentiles also themselves, with whom it had
hitherto been thought unlawful to hold common corl-
versation, were taken into church-communion, thal
they had received the word of God. That is,
1. That the word of God was preached to them ;
which was a greater honour put upon them than
they expected. Yet I wonder this should seem
strange to those who were themselves commissioned
to preach the gospel to every creature. But thus
often are the prejudices of pride and bigotry held
fast against the clearest discoveries of divine truth.
2. That it was entertained and submitted to by
them, which was a better work wrought upon them
than they expected. It is likely they had got a no¬
tion, that if the gospel were preached to the Gen-
| tiles, it would be to no purpose, because the proofs
j of the gospel were fetched so much out of the Old
Testament, which the Gentiles did not receive ;
they looked upon them as not inclined to religion,
nor likely to receive the impressions of it ; and there¬
fore were surprised to hear that they had received
the word of the Lord. Note, We are too apt to des¬
pair of doing good to those who yet, when they are
tried, prove very tractable.
II. That offence was taken at it by the believing
Jews ; ( v . 2, 3.) When Peter was himself come up to
Jerusalem, they that were of the circumcision, those
Jewish converts that still retained a veneration for
circumcision, contended with him, they charged it
upon him as a crime, that he went in to men uncir¬
cumcised, and did eat with them ; and thereby they
think he has stained, if not forfeited, the honour of
his apostleship, and ought to come under the cen¬
sure of the church : so far were they from looking
upon him as infallible, or as the supreme head of the
church that all were accountable to, and he to none.
See here,
1. How much it is the bane and damage of the
church, to monopolize it, and to exclude those from
it, and from the benefit of the means of grace, that
are not in every thing as we are. There are nar¬
row souls that are for engrossing the riches of the
church, as there are that would engross the riches
of the world, and would be placed alone in the midst
of the earth. These men were of Jonah’s mind,
who, in a jealousyfor his people, was angry that the
JVinevites received the word of God, and justified
himself in it.
2. Christ’s ministers must not think it strange if
they be censured and quarrelled with, not only by
their professed enemies, but by their professing
friends ; and not only for their follies and infirmities,
but for their good actions seasonably and well done ;
but if we have proved our own work, we may have
rejoicing in ourselves, as Peter had, whatever re¬
flections we may have from our brethren. ”1 hose
that are zealous and courageous in the sendee of
Christ, must expect to be censured by those who,
under pretence of being cautious, are cold and indif¬
ferent. Those who are of catholic, generous, cha¬
ritable principles, must expect to be censured by
such as are conceited and strait-laced; who say,
Stand by thyself, I am- holier than thou,
III. Peter gave such a full and fair account of the
matter of fact, as was sufficient, without any further
argument or apology, both to justify him, and to sa¬
tisfy them : (v. 4. ) He rehearsed the matter from the
beginning, and laid it before them in order ; and
then could appeal to themselves whether he had
done amiss : for it appeared all along God’s own
work, and not his.
1. He takes it for granted, that if they had rightly
understood how the matter was, they would not
have contended with him, but rather have concurred
j with him, and commended him. And it is a good
j reason why we should be moderate in our censures,
I! and sparing of them, because if we rightly under
112
THE ACTS, XI.
stood that which we are so forward to run down,
perhaps we should see cause to run in with it.
When we see others do that which looks suspicious,
instead of contending with them, we should inquire
of them what ground they went upon ; and it we
have not an opportunity to do that, should ourselves
put the best construction upon it that it will bear,
and judge nothing before the time.
2. He is very willing to stand right in their opinion,
and takes pains to give them satisfaction ; he does
not insist upon his being the chief of the apostles,
for he was far from the thought of that supremacy
which his pretended successors claim. Nor did he
think it enough to tell them that he was satisfied
himself in the grounds he went upon, and then they
needed not trouble themselves about it ; but he is
ready to give a reason of the ho/ie that is in him con¬
cerning the Gentiles, and why he had receded from
his former sentiments, which were the same with
their’s. It is a debt we owe both to ourselves and to
our brethren, to set those actions of ours in a true
light, which at first looked ill, and gave offence ;
that we may remove stumbling-blocks out of our
brethren’s way.
Let us now see what Peter pleads in his own de¬
fence.
(1.) That he was instructed by a vision no longer
to keep up the distinctions which were made by the
ceremonial law ; he relates the vision, (to 5, 6. ) as
we had it before, ch. 10. 9, &c. The sheet which
was there said to be let down to the earth , he here
says, came even to him, which circumstance inti¬
mates that it was particularly designed for instruc¬
tion to him. We should thus see all God’s disco¬
veries of himself, which he has made to the children
of men, coming even to us, applying them by faith
to ourselves. Another circumstance here added, is,
that when the sheet came to him, he fastened his
eyes upon it, and considered it, v. 6. If we would
be led into the knowledge of divine things, we must
fix our minds upon them, and consider them. He
tells them what orders he had to eat of all sorts of
meat, without distinction, asking no questions for
conscience-sake, v. 7. It was not till after the flood,
(as it should seem,) that man was allowed to eat
flesh at all, Gen. 9. 3. That allowance was after¬
ward limited by the ceremonial law ; but now the
restrictions were taken off, and the matter set at
large again. It was not the design of Christ to
abridge us in the use of our creature-comforts by any
other law than that of sobriety and temperance, and
preferring the meat that endures to eternal life be¬
fore that which perishes.
He pleads, that he was as averse to the thoughts
of conversing with Gentiles, or eating of their dain¬
ties, as they could be, and therefore* refused the
liberty given him ; JVot so, Lord ; for nothing com¬
mon or unclean has at any time entered into my
mouth, v. 8. But. he was told from heaven, that
the cas^ was now altered ; that God had cleansed
those persons and things which were before polluted;
and therefore that he must no longer call them com¬
mon, nor look upon them as unfit to be meddled
with by the peculiar people : (f. 9.) so that he was
not to be blamed for changing his thoughts, when
God had changed the thing. In things of this na¬
ture, we must act according to our present light ;
yet must not be so wedded to our opinion concerning
them, as to be prejudiced against further discoveries,
when the matter may cither be otherwise, or appear
otherwise ; and God may reveal even this unto us,
Phil. 3. 15.
And that they might be sure he was not deceived
in it, he tells them, it was done three times ; (x>. 10.)
the same command given, to kill and eat, and the
same reason, because that which God hath cleansed
is not to be called common, repeated a second and
third time. And further to confirm him that it was
a divine vision, the things he saw did not vanish
away into the air, but were drawn up again into
heaven, whence they were let down.
(2.) That he was particularly directed by the
Spirit to go along with the messengers that Corne¬
lius sent. And that it might appear that that vision
was designed to satisfy him in that matter, he ob¬
serves to them the time when the messengers came
— immediately after he had that vision ; yet lest
that should not be sufficient to clear his way, the
Spirit bid him go with the men that were then sent
from Cesareato him, nothing doubting ; (v. 11, 12.)
though they were Gentiles he went to, and went
with, yet he must make no scruple of going along
with them.
(3. ) That he took some of his brethren along with
him, who were of the circumcision, that they might
be satisfied as well as he ; and these he had brought
up from Joppa, to witness for him with what cau¬
tion he proceeded, foreseeing the offence that would
be taken at it. He did not act separately, but with
advice ; not rashly, but upon due deliberation.
(4. ) That Cornelius had a vision too, by which he
was directed to send for Peter ; (x>. 13.) He shewed
us how he had seen an angel in his house, that bade
him send to Joppa for one Simon, whose surname
is Peter. See how good it is for those that have
communion with God, and keep up a correspon¬
dence with heaven, to compare notes, and commu¬
nicate their experiences to each other ; for hereby
they may strengthen one another’s faith : Peter is
the more confirmed in the truth of his vision by Cor¬
nelius’s, and Cornelius by Peter’s. Here is some¬
thing added in what the angel said to Cornelius ; be¬
fore it was, Send for Peter, and he shall speak to
thee, he shall tell thee what thou oughtest to do ;
(ch. 10. 6, 32.) but here it is, “He shall tell thee
words whereby thou and thy house shall be saved,
( v . 14.) and therefore it is of vast concern to thee,
and will be of unspeakable advantage, to send for
him.” Note, [1.] The words of the gospel are
words whereby we may be saved, eternally saved ;
not merely by hearing them and reading them, but
by believing and obeying them. They set the sal¬
vation before us, and shew us what it is ; they open
the way of salvation to us, and if we follow the me¬
thod prescribed us by them, we shall certainly be
saved from wrath and the curse, and be for ever
happy. [2.] They that embrace the gospel of
Christ, will have salvation brought by it to their fa¬
milies : “ Thou and all thy house shall be saved;
thou and thy children shall be taken into covenant,
and have the means of salvation ; thy house shall be
as welcome to the benefit of the salvation, upon their
believing, as thou thyself, even the meanest servant
thou hast. This day is salvation come to this house,”
Luke 19.9. Hitherto salvation was of the Jews ,
(John 4. 22.) but now salvation is brought to the
Gentiles as much as ever it was with the Jews ; th-
promises, privileges, and means of it are conveyeo
to all nations as amply and fully to all intents and
purposes, as ever it had been appropriated to the
Jewish nation.
(5.) That which put the matter past all dispute,
was, the descent of the Holy Ghost upon the Gentile
hearers ; this completed the evidence, that it was
the will of God that he should take the Gentiles into
communion.
[1.] The fact was plain and undeniable; (x». 15.)
“ As I began to speak,” (and perhaps he felt seme
secret reiuctancy in his own breast, doubting whe¬
ther he was in the right to preach to the uncircum¬
cised,) “presently the Holy Ghost fell on them in as
visible signs as on us at the beginning, in which
there could be no fallacy.” Thus God attested
what was done, arc! declared his approbation of it
113
THE ACTS, XI.
that preaching is certainly right, with which the
Holy Ghost is given. The apostle supposes that,
when he thus argues with the Galatians, Received
lie the Spirit by the works of the law, or by the hear¬
ing of faith ? Gal. 3. 2. _
[2.1 Peter was hereby put in mind of a saying of
his Master’s, when he was leaving them ; ( ch . 1. 5. )
John ba/itized with water ; but ye shall be baptized
with the Holy Ghost, v. 16. This plainly intimated,
First, That the Holy Ghost was the gift of Christ,
and the Product and Performance of his promise,
that great promise which he left with them when he
went to heaven. It was therefore without doubt
from him that this gift came ; and the filling of them
with the Holy Ghost was his act and deed. As it
was promised by his mouth, so it was performed by
his hand, and was a token of his favour. Secondly,
That the gift of the Holy Ghost was a kind of bap¬
tism. They that received it were baptized with it
in a more excellent manner, than any of those that
even the Baptist himself baptized with water.
[3.] Comparing that promise, so worded, with
this gift just now conferred, when the question was
started, whether these persons should be baptized
or no, he concluded, that the question was deter¬
mined by Christ himself; (v. 17.) “ Forasmuch
then as God gave them the like gift as he did to us ;
gave it to us as believing in the Lord Jesus Christ,
and to them upon their believing in him, What was ,
I, that I could withstand God? Could I refuse to
baptize them with water, whom God had baptized
with the Holy Ghost ? Could I deny the sign to
those on whom he had conferred the thing signified?
But as for me, who was I? What, able to forbid
God ? Hid it become me to control the divine will,
or to oppose the counsels of Heaven ?” Note, Those
who hinder the conversion of souls, withstand God ;
and those take too much upon them, who contrive
how to exclude those from their communion, whom
God has taken into communion with himself.
IV. This account which Peter gave of the matter
satisfied them ; and all was well. Thus when the
two tribes and a half gave an account to Phinehas
and the princes of Israel of the true intent and mean¬
ing of their building them an altar on the banks of
Jordan, the controversy was dropped, and it pleased
them that it was so, josh. 22. 30. Some people,
when they have fastened a censure upon a person,
will stick to it, though afterward it appear ever so
plainly to be unjust and groundless. It was not so
here ; for these brethren, though they were of the
circumcision, and their bias went the other way, yet,
when they heard this,
1. They let fall their censures : they held their
peac % and said no more against what Peter had
done ; they laid their hand upon their mouth, be¬
cause now they perceived that God did it. Now
they who prided themselves in their dignities as
Jews, began to see that God was staining that pride,
by letting in the Gentiles to share, and to share
alike, with them. And now that prophecy is ful¬
filled, Thou shalt no more be haughty because of my
holy mountain, Zeph. 3. 11.
2. They turned them into praises ; they not only
held their peace from quarrelling with Peter, but
opened their mouths to glorify God for what he had
done by and with Peter’s ministry ; they were
thankful that their mistake was rectified, and that
God had shewed more mercy to the poor Gentiles
than they were inclined to shew them, saying, Then
hath God also to the Gentiles granted repentance
unto life ! He hath granted them not only the means
of repentance, in opening a door of entrance for his
ministers among them, but the grace of repentance,
in having given them his Holy Spirit, who, wherever
he comes to be a Comforter, first convinces, and
gives a sight of sin, and sorrow for it ; and then a
VOL. VI. — P
sight of Christ, and joy in him. Note, (1.) Repen¬
tance, if it be true, is unto life ; it is to spiritual life ;
all that truly repent of their sins, evidence it by
living a new life, a holy, heavenly, and divine life.
Those that by repentance die unto sin, from thence¬
forward live unto God ; and then, and not till then,
we begin to live indeed ; and it shall be to eternal
life. All true penitents shall live, that is, they shall
be restored to the favour of God, which is life,
which is better than life ; they shall be comforted
with the assurance of the pardon of their sins, and
shall have the earnest of eternal life ; and at length
the fruition of it. (2.) Repentance is God’s gift ; it
is not only his free grace that accepts it, but his
mighty grace that works it in us ; that takes away
the heart of stone, and gives us a heart of flesh. The
sacrifice of God is a broken spirit ; it is he that pro¬
vides himself that lamb. (3. ) Wherever God de¬
signs to give life, he gives repentance ; for that is a
necessary preparative for the comforts of a sealed
pardon and a settled peace in this world, and for the
seeing and enjoying of God in the other world. (4.)
It is a great comfort to us, that God hath exalted
his Son jesus, not only to give repentance to Israel,
and the remission of sins, (ch. 5. 31.) but to the Gen¬
tiles also.
19. Now they which were scattered
abroad upon the persecution that arose
about Stephen travelled as far as Phenice,
and Cyprus, and Antioch, preaching the
word to none but unto the Jews only. 20.
And some of them were men of Cyprus and
Cyrene, which, when they were come tn
Antioch, spake unto the Grecians, preach¬
ing the Lord Jesus. 21. And the hand of
the Lord was with them : and a great
number believed, and turned unto the Lord.
22. Then tidings of these things came unto
the ears of the church which was in Jeru¬
salem : and they sent forth Barnabas, that,
he should go as far as Antioch. 23. Who,
when he came, and had seen the grace of
God, was glad, and exhorted them all, that
with purpose of heart they would cleave
unto the Lord. 24. For he was a good
man, and full of the Holy Ghost, and of
faith : and much people was added unto
the Lord. 25. Then departed Barnabas to
Tarsus, for to seek Saul : 26. And when he
had found him, he brought him unto An¬
tioch. And it came to pass, that a whole
year they assembled themselves with the
church, and taught much people. And the
disciples were called Christians first in An¬
tioch.
We have here an account of the planting and
watering of a church at Antioch, the chief city of
Syria, reckoned afterward the third most consider¬
able city of the empire, only Rome and Alexandria
being preferred before it ; next to whose patriarch
that of Antioch took place. It stood where Hamath
or Riblah did, which we read of in the Old Testa¬
ment. It is suggested that Luke, the penman of
this history, and Theophilus, to whom he dedicates
it, were of Antioch ; which might be the reason why
he takes more particular notice of the success of the
gospel at Antioch ; as also because there it was that
114
THE ACTS, XI.
Paul began to be famous, toward the story of whom
he is hastening.
Now concerning the church at Antioch, observe,
I. The first preachers of the gospel there, were
such as were dispersed from Jerusalem by persecu¬
tion, that persecution which arose five or six years
ago, (as some compute,) at the time of Stephen’s
death ; (v. 19.) They travelled as far as Phenice
and other places, preaching the word. Therefore
God suffered them to be persecuted, that thereby
they might be dispersed in the world, sown as seed
to God, in order to their bringing forth much fruit.
Thus what was intended for the hurt of the church,
was made to work for its good ; as Jacob’s curse of
the tribe of Levi, ( I will divide them in Jacob, and
scatter them in Israel, ) was turned into a blessing.
The enemies designed to scatter and lose them,
Christ designed to scatter and use them. Thus the
wrath of man is made to praise God. Observe,
1. Those that fled from persecution, did not flee
from their work ; though for the time they declined
suffering, yet they did not decline service ; nay, they
threw themselves into a larger field of opportunity
than before. Those that persecuted the preachers
of the gospel, hoped thereby to prevent their carry¬
ing it to the Gentile world ; but it proved that they
did but hasten it the sooner. Howbeit, they meant
not so, neither did their heart think so. They that
were persecuted in one city, fled to another ; but
they carried their religion along with them, not only
that they might take the comfort of it themselves,
but that they might communicate it to others ; thus
shewing that when they got out of the way, it was
not because they were afraid of suffering, but be¬
cause they were willing to reserve themselves for
further service.
2. They pressed forward in their work, finding
that the good pleasure of the Lord prospered in their
hands. When they had preached successfully in
Judea, Samaria, and Galilee, they got out of the
borders of the land of Canaan, and travelled into
Phenicia, into the island of Cyprus, and into Syria.
Though the further they travelled, the more they
exposed themselves, yet they travelled on ; plus
ultra, was their motto, further still ; grudging no
pains, and dreading no perils, in carrying on so good
a work, and serving so good a Master.
3. They preached the word to none but the Jews
only, who were dispersed in all those parts, and had
synagogues of their own, in which they met with
them by themselves, and preached to them. They
did not yet understand that the Gentiles were to be
fellow-heirs, and of the same body ; but left the
Gentiles either to turn Jews, and so come into the
church, or else remain as they were.
4. They particularly applied themselves to the
Hellenist Jews, here called the Grecians, that were
at Antioch. Many of the preachers were natives
of Judea and Jerusalem ; some of them were by
birth of Cyprus and Cyrene, as Barnabas himself,
( ch . 4. 36.) and Simon, (Mark 15. 21.) but they had
had their education in Jerusalem ; and these being
themselves Grecian Jews, had a particular concern
for those of their own denomination and distinction,
and applied themselves closely to them at Antioch.
Dr. Lightfoot says that they were there called Hel¬
lenists, or Grecians, because they were Jews of the
corporation or enfranchisement of the city ; for An¬
tioch was a Syrogrecian city. To them they
preached the Lord Jesus. That was the constant
subject of their preaching; what else should the
ministers of Christ preach, but Christ, Christ and
him crucified ; Christ, and him glorified ?
5. They had wonderful success in their preach¬
ing, v. 21.
(1.) Their preaching was accompanied with a di¬
vine power ; The hand of the Lord was with them ;
which some understand of the power they were en
dued with to work miracles for the confirming ol
their doctrine ; in those the Lord was working with
them, he confirmed the word with sigjis following ;
(Mark 16. 20.) in these God bare them witness, Heb.
2. 4. But I rather understand it of the power of di
vine grace working on the hearts of the hearers,
and opening them, as Lydia’s heart was opened, be¬
cause many saw the miracles, who were not con¬
verted ; but when by the Spirit the understanding
was enlightened, and the will bowed to the gospel
of Christ, that was a day of power, in which volun¬
teers were enlisted under the banner of the Lord
Jesus, Ps. 110. 3. The hand of the Lord was with
them, to bring that home to the hearts and con¬
sciences of men, which they cculd but speak to the
outward ear. Then the word of the Lord gains its
end, when the hand of the Lord goes along with it,
to write it in their heart. Then people are brought
to believe the report of the gw? pel, when with it
the arm of the Lord is revealed, (Isa. 53. 1.) when
God teaches with a strong hand, Isa. 8. 11. These
were not apostles, but ordinary ministers, yet they
had the hand of the Lord with them, and did won¬
ders.
(2. ) Abundance of good was done ; A great num
ber believed, and turned unto the Lord ; many more
than could have been expected, considering the out¬
ward disadvantages they laboured under : some of
all sorts of people were wrought upon, and brought
into obedience to Christ. Observe, What the change
was. [1.] They believed ; they were convinced of
the truth of the gospel, and subscribed to the record
God had given in it concerning his Son. [2.] The
effect and evidence of this was, that they turned
unto the Lord ; they could not -be said to turn from
the service of idols, for they were Jews, worship¬
pers of the true God only ; but they turned from a
confidence in the righteousness of the law, to rely
only upon the righteousness of Christ ; the righteous¬
ness which is by faith : they turned from a loose, care¬
less, carnal way of living, to live a holy, heavenly,
spiritual, and divine life ; they turned from worship¬
ping God in shew and ceremony, to worship him in
the spirit, and in truth. They turned to the Lord
Jesus, and he became all in all with them. This
was the work of conversion wrought upon them,
and it must be wrought upon every one of us. It
was the fruit of their faith ; all that sincerely be¬
lieve, will turn to the Lord ; for whatever we pro¬
fess or pretend, we do not really believe the gospel,
if we do not cordially embrace Christ offered to us
in the gospel.
II. The good work thus begun at Antioch, was
carried on to a great perfection ; and this church,
thus founded, grew to be a flourishing one, by the
ministry of Barnabas and Saul ; who built upon the
foundation which the other preachers had laid, and
entered into their labours, John 4. 37, 38.
1. The church at Jerusalem sent Barnabas thither,
to nurse this new-born church, and to strengthen the
hands both of preachers and people, and put a re¬
putation upon the cause of Christ there.
(1.) They heard the good news, that the gospel
was received at Antioch, v. 22. The apostles there
were inquisitive how the work went on in the coun¬
tries about ; and, it is likely, kept up a correspon¬
dence with all parts where preachers were, so that
tidings of these things, of the great numbers that
were converted at Antioch, soon came to the ears of
the church that was in Jerusalem. Those that are
in the most eminent stations in the church, ought to
concern themselves for those in a lower sphere.
(2.) They dispatched Barnabas to them with all
speed ; they desired him to go, and assist and en¬
courage these hopeful beginnings. They sent him
forth as an envoy from them, and a representative
THE ACTS, XI.
of their whole body, to congratulate them upon the
success of the gospel among them, as matter of re¬
joicing both to preachers and hearers, and with both
they rejoiced. He must go as far as Antioch. It
was a great way, but, far as it was, he was willing
to undertake the journey for a public service. It is
probable that Barnabas had a particular genius for
work of this kind, was active and conversable, and
loved to be in motion, delighted in doing good abroad
as much as others in doing good at home, was as
much of Zebulun’s spirit, who rejoiced in his going
out, as others are of Issachar’s, who rejoiced in his
tent ; and his talent lying this way, he was fittest to
be employed in this work. God gives various gifts
for various services.
(3. ) Barnabas was wonderfully pleased to find that
the gospel got ground, and that some of his country¬
men, men of Cyprus, (of which country he was, ch.
4. 36. ) were instrumental in it ; ( v . 23. ) When he
came, and had seen the grace of God, the tokens of
God’s, good-will to the people of Antioch, and the
evidences of his good work among them, he was glad.
He took time to make his observations, and both in
their public worship, in their common conversations,
and in their families, he saw the grace of God among
them ; where the grace of God is, it will be seen, as
the tree is known by its fruits: and where it is seen,
it ought to be owned ; what we see which is good
in any, we must call God’s grace in them, and give
that grace the glory of it ; and we ought ourselves
to take the comfort of it, and make it the matter of
our rejoicing. We must be glad to see the grace of
God in others, and the more when we see it there
where we did not expect it.
(4. ) He did what he could to fix them ; to confirm
them in the faith, who were converted to the faith.
He exhorted them — ‘w-a.ptxdhu. It is thfe same word
with that by which the name of Barnabas is inter¬
preted, ( ch . 4. 36.) tio; GrapaxhiiTtasi; — a son of exhor¬
tation ; his talent lay that way, and he traded with
it ; let him that exhorteth, attend to exhortation,
Rom. 12. 8. Or, being a son of consolation, (for so
we render the word,) he comforted, or encouraged
them with purpose of heart to cleave to the Lord.
The more he rejoiced in the beginning of the good
work among them, the more earnest he was with
them to proceed according to these good beginnings.
Those we have comfort in we should exhort. Bar¬
nabas was glad for what he saw of the grace of God
among them, and therefore was the more earnest
with them to persevere. [1. ] To cleave to the Lord.
Note, Those that have turned to the Lord, are con¬
cerned to cleave unto the Lord, not to fall off from
following him, not to flag and tire in following him.
To cleave to the Lord Jesus, is to live a life of de¬
pendence upon him, and devotedness to him ; not
only to hold him fast, but to hold fast by him, to be
strong in the Lord, and in the power of his might.
£2. ] To cleave to him with purpose of heart, with an
intelligent, firm, and deliberate resolution, founded
upon good grounds, and fixed upon that foundation,
Ps. 108. 1. It is to bind our souls with a bond to be
the Lora’s, and to say as Ruth, Entreat me not to
leave him, or to return from following after him.
(5. ) Herein he gave a proof of his good character ;
(v. 24.) He was a good man, and full of the Holy
Ghost, and of faith, and approved himself so upon
this occasion. [1.] He shewed himself to be a man
of a very sweet, affable, courteous disposition, that
had himself, and could teach others, the art of
obliging. He was not only a righteous man, but a
good man, a good-tempered man. Ministers that
are so, recommend themselves and their doctrine
very much to the good opinion of those that are
without. He was a good man, that is, a charitable
man ; so he had approved himself, when he sold an
estate, and gave the money to the poor, ch. 4. 37.
[2.1 By this it appeared that he was richly endued
with the gifts and graces of the Spirit. The good¬
ness of his natural disposition would not have quali¬
fied him tor this service, if he had not been full of
the Holy Ghost, and so full of power, by the Spirit
of the Lord. [3.] He was full of faith, full of the
Christian faith himself, and therefore desirous to
propagate it among others ; full of the grace of
faith, and full of the fruits of that faith that works
by love. He was sound in the faith, and therefore
pressed them to be so.
(6.) He was instrumental to do good, by bringing
in those that were without, as well as by building up
those that were within ; much people were added to
the Lord, and thereby added to the church, man u
were turned to the Lord before, yet more are to be
turned ; it is done as thou hast, commanded, and net
there is room.
2. Barnabas went to fetch Saul, to join with him
in the work of the gospel at Antioch. The last
news we heard of him, was, that when his life was
sought at Jerusalem, he was sent away to Tarsus,
the city where he was born, and, it should seerrv, he
continued there ever since, doing good, no doubt.
But now Barnabas takes a journey on purpose to
Tarsus, to see what was become of him, to tell him
what a door of opportunity was opened at Antioch,
and to desire him to come and spend some time with
him there, t;. 25, 26. And here also it appears,
that Barnabas was a good sort of a man, in two
things :
(1.) That he would take so much pains to bring
an active useful man out of obscurity ; it was he that
introduced Saul to the disciples at Jerusalem, when
they were shy of him ; and it was he that brought
him out of the corner into which he was driven,
into a more public station. It is a very good work to
fetch a candle from under a bushel, and to set it in
a candlestick.
(2.) That he would bring in Saul at Antioch, who,
being a chief speaker, ( ch . 14. 12.) and, probably, a
more popular preacher, would be likely to eclipse
him there, by outshining him ; but Barnabas is very
willing to be so when it is for the public service. If
God by his grace enables us to do what good we can,
according to the ability we have, we ought to rejoice
if others that have also larger capacities, have larger
opportunities, and do more good than we can do.
Barnabas brought Saul to Antioch, though it might
be the lessening of himself, to teach us to seek the
things of Christ more than our own things.
Now here we are further told,
[1.] What service was now done to the church
at Antioch. Paul and Barnabas continued there a
whole year, presiding in their religious assemblies,
and preaching the gospel, v. 26. Observe, First,
The church frequently assembled. The religious
assemblies of Christians are appointed by Christ for
his honour, and the comfort and benefit of his disci¬
ples. God’s people of old frequently came together,
at the door of the tabernacle of the congregation ;
places of meeting are now multiplied, but they must
come together, though it be with difficulty and peril.
Secondly, Ministers were the masters of those as¬
semblies, and held those courts in Christ’s name, to
which all that hold by, from, and under, him, owe
suit and service. Thirdly, Teaching the people is
one part of the worjt of ministers, when they pre¬
side in religious assemblies. They are not only to
be the people’s mouth to God in prayer and praise,
but God’s mouth to the people in opening the scrip¬
tures, and teaching out of them the good knowledge
of the Lord. Fourthly, It is a great encouragement
to ministers, when they have opportunity of teaching
much people, of casting the net of the gospel where
there is a large shoal of fish, in hopes that the more
may be inclosed. Fifthly, Preaching is not only for
116
THE ACTS, XI.
the conviction and conversion of those that are with¬
out, but for the instruction and edification of those
that are within. A constituted church must have its
teachers.
[2.] What honour was now put upon the church
at Antioch; There the disciples were Jirst called
Christians ; it is probable that they called them¬
selves so, incorporated themselves by that title,
whether by some solemn act of the church or mi¬
nisters, or whether this name insensibly obtained
there by its being frequently used in their praying
and preaching, we are not told ; but it should seem
that two such great men as Paul and Barnabas con¬
tinuing there so long, being exceedingly followed,
and meeting with no opposition, Christian assemblies
made a greater figure there than any where, and be¬
came more considerable, which was the reason of
their being called Christians first there ; which, if
there were to be a mother-church to rule over all
other churches, would give Antioch a better title to
the honour than Rome can pretend to. Hitherto
they who gave up their names to Christ, were
called disciples, learners, scholars, trained up under
him, in order to their being employed by him ; but
from henceforward they were called Christians.
First, Thus the reproachful names which their ene¬
mies had hitherto branded them with, would, per¬
haps, be wiped away, and disused. They called
them Afazarenes, ( ch . 24. 5.) the men of that way,
that by-way, which had no name ; and thus they
prejudiced people against them ; to remove which
prejudices they gave themselves a name, which
their enemies could not but say was proper. Se¬
condly, Thus they, who before their conversion had
been distinguished by the names of Jews and Gen¬
tiles, might after their conversion be called by one
and the same name ; which would help them to for¬
get their former dividing names, and prevent their
bringing their former marks of distinction, and with
them the seeds of contention, into the church. Let
not one say, “ I was a Jew nor the other, “ I was
a Gentile when both the one and the other must
now say, “ I am a Christian .” Thirdly, Thus they
studied to do honour to their Master, and shewed
that they were not ashamed to own their relation to
him, but gloried in it ; as the scholars of Plato called
themselves Flatonists, and so the scholars of other
great men. They took, their denomination not from
the name of his person, Jesus, but of his office, Christ
— Anointed ; so putting their creed into their name,
that Jesus is the Christ ; and they are willing all the
world should know that this is the truth they will
live and die by. Their enemies will turn this name
to their reproach, and impute it to them as their
crime, but they will glory in it ; If this be to be vile,
I will yet be more vile. Fourthly, Thus they now
owned their dependance upon Christ, and their re¬
ceivings from him ; not only that they believed in
him who is the Anointed, but that through him they
themselves had the anointing, 1 John 2. 20, 27. And
God is said to have anointed us in Christ, 2 Cor. 1.
21. Fifthly, Thus they laid upon themselves, and
all that should ever profess that name, a strong
and lasting obligation to submit to the laws of Christ,
to follow the example of Christ, and to devote them¬
selves entirely to the honour of Christ ; to be to him
for a name, and a praise. Are we Christians ?
Then we ought to think, and speak, and act, in
every thing as becomes Christians, and to do nothing
to the reproach of that worthy name by which we
are called ; that that mav not be said to us, which
Alexander said to a soldier of his own name that
was noted for a coward, Aut nomen, aut mores muta
— Father change thy name, or mend thy manners.
And as we must look upon ourselves as Christians,
and carry ourselves accordingly, so we must look
upon others as Christians, and carry ourselves to¬
ward them accordingly. A Christian, though not in
every thing of our mind, should be loved and re¬
spected for his sake whose name he bears, because he
belongs to Christ. Sixthly, Thus the scripture was
fulfilled, for so it was written (Isa. 62. 2.) concern¬
ing the gospel-church, Thou shalt be called by a new
name, which the mouth of the Lord shall name.
And (Isa. 65. 15.) it is said to the corrupt and dege¬
nerate church of the Jews, The Lord God shall slay
thee, and call his servants by another name.
27. And in these days came prophets
from Jerusalem unto Antioch. 28. And
there stood up one of them named Aga-
bus, and signified by the Spirit, that there
should be great dearth throughout all the
world : which came to pass in the days ot
Claudius Caesar. 29. Then the disciples,
every man according to his ability, deter¬
mined to send relief unto the brethren
which dwelt in Judea : 30. Which also
they did, and sent it to the elders by the
hands of Barnabas and Saul.
When our Lord Jesus ascended on high, he gave
gifts unto men, not only apostles and evangelists,
but prophets, who were enabled by the Spirit to fore¬
see and foretell things to come ; which not only
served for a confirmation of the truth of Christianity,
(for all that these prophets foretold came to pass ;
which proved that they were sent of God, Deut. 18.
22. Jer. 28. 9.) but was also of great use to the
church, and served very much for its conduct. How
here we have,
I. A visit which some of these prophets made to
Antioch ; (v. 27.) In these days, during that year
that Barnabas and Saul lived at Antioch, there came
prophets from Jerusalem to Antioch ; we are not
told how many, nor is it certain whether these were
any of those prophets that we afterward find in the
church at Antioch, ch. 13. 1.
1. They came from Jerusalem, probably because
they were not now so much regarded there as they
had been ; they saw their work in a manner done
there, and therefore thought it time to be gone.
Jerusalem had been infamous for killing the prophets
and abusing them, and therefore is now justly de¬
prived of these prophets.
2. They came to Antioch, because they heard of
the flourishing state of that church, and there they
hoped they might Ire of some service. Thus should
every one, as he hath received the gift, minister the
same. Barnabas came to exhort them, and they,
having received the exhortation well, now have pro¬
phets sent them to shew them things to come, as
Christ had promised, John 16. 13. They that are
faithful in their little, shall be intrusted with more.
The best understanding of scripture-predictions is
to be got in the way of obedience to scripture-in¬
structions.
II. A particular prediction of a famine approach¬
ing, delivered , by one of these prophets, his name
Agabus ; we read of him again, prophesying Paul’s
imprisonment, ch. 21. 10. Here he stood up, pro¬
bably in one of their public assemblies, and prophe¬
sied, v. 28. Observe,
1. Whence he had his prophecy. What he said
was not of himself, nor a fancy of his own, nor an as¬
tronomical prediction, or a conjecture upon the pre¬
sent workings of second causes, but he signified it by
the Spirit, the Spirit of prophecy, that there should
be a famine ; as Joseph, by the Spirit enabling
him, understood Pharaoh’s dreams, foretold the
famine in Egypt, and Elijah the famine in Israel in
117
THE ACTS, XII.
Ahab’s time. Thus God revealed his secrets to his
servants the prophets.
2. What the prophecy was ; There should be great
dearth throughout all the world, by unseasonable
weather, that corn should be scarce and dear, so
that many of the poor should perish for want of
bread. This should be not in one particular coun¬
try, but through all the world, all the Roman em¬
pire, which they in their pride, like Alexander be¬
fore them, called the world. Christ had foretold in
general, that there should be famines, (Matt. 24. 7.
Mark 13. 8. Luke 21. 11.) but Agabus foretels one
very remarkable famine now at hand.
3. The accomplishment of it ; It came to fiass m
the days of Claudius Cesar ; it began in the second
year of his reign, and continued to the fourth, if not
longer ; several of the Roman historians make men¬
tion of it, as does also Josephus. God sent them the
bread of life, and they rejected it, loathed the plenty
of that manna ; and therefore God justly broke the
staff of bread, and punished them with famine ; and
herein he was righteous. They were barren, and
did not bring forth to God, and therefore God made
the earth barren to them.
III. The good use they made of this prediction.
When they were told of a famine at hand, they did
not do as the Egyptians, hoard up corn for them¬
selves ; but, as became Christians, laid by for charity
to relieve others, which is the best preparative for
our own sufferings and want. It is promised to those
that consider the floor, that God will preserve them,
and kee/i them alive, and they shall be blessed ufion
the earth, Ps. 41. 1, 2. And those who shew mercy,
and give to the floor, shall not be ashamed in the evil
time, but in the days of famine they shall be satisfied,
Ps. 37. 19, 21. The best provision we tan lay up
against a dear time, is to lay up an interest in those
promises, by doing good, and communicating, Luke
12. 33. Many give it for a reason why they should
be sparing, but the scripture gives it as a reason why
we should be liberal, to seven, and also to eight, be¬
cause we know not what evil shall be ufion the earth,
Eccl. 11. 2. Observe,
1. What they determined ; that every man, ac¬
cording to his ability, should send relief to the bre¬
thren that dwelt in Judea, v. 29. (1.) The persons
that were recommended to them as objects of cha¬
rity, were, the brethren that dwelt in Judea. Though
we must, as we have opportunity, do good to all men,
yet we must have a special regard to the household
of faith. Gal. 6. 10. No poor must be neglected, but God’s
poor must be most particularly regarded. The care
which every particular church ought to take of their
own poor, we were taught by the early instance of
that in the church at Jerusalem, where the minis¬
tration was so constant, that none lacked, ch. 4. 34.
But the communion of saints, in that instance, is
here extended farther, and provision is made by the
church at Antioch for the relief of the poor in Ju¬
dea, whom they call their brethren. It seems it was
the custom of the Jews of the dispersion, to send
money to those Jews which dwelt in Judea, for the
relief of the poor that were among them, and to
make collections for that purpose. Tully speaks of
such a thing in his time ( Orat. firo Flacco J which
supposes there were many poor in Judea, more than
in other countries, so that the rich among them were
not able to bear the charge of keeping them from
starving ; either, because their land was grown bar¬
ren, though it had been a fruitful land, for the in¬
iquity of them that dwelt therein , or because they had
no traffic with other nations. Now we may suppose
that the greatest part of those who turned Christians
in that country, were the poor (Matt. 11. 5. The
poor are evangelized ) and also that when the poor
turned Christians, they were put out of the poor’s
book, and cut off from their shares in the public
charity ; and it were easy to foresee that if there
came a famine, it would go very hard with them ;
and if any of them should perish for want, it would
be a great reproach to the Christian profession ; and
therefore this early care was taken, upon notice of
this famine coming, to send them a stock beforehand,
lest, if it should be deferred till the famine came, it
should be too late. (2.) The agreement that was
among the disciples about it ; that every man should
contribute, according to his ability, to this good work.
The Jews abroad, in other countries, grew rich by
trade, and many of the rich Jews became Christians,
whose abundance ought to be a sufifily to the want
of their poor brethren that were at a great distance;
for the case of such ought to be considered, and not
only theirs that live among us. Charitable people
are traders with what God has given them, and the
merchants find their account in sending effects to
countries that lie very remote ; and so should we in
giving alms to those afar off, that need them, which
therefore we should be forward to do when we are
called to it. Every man determined to send some¬
thing, more or less, according to his ability, what he
could spare from the support of himself and his fa¬
mily, and according as God had prospered him.
Wliat may be said to be according to our ability we
must judge for ourselves, but must be careful that
we judge righteous judgment.
2. What they did; they did as they determined ;
(y. 30. ) Which also they did. They not only talked
of it, but they did it. Many a good motion of that
kind is made and commended, but is not prosecuted,
and so comes to nothing. But this was pursued, the
collection was made, and was so considerable, that
they thought it worth while to send Barnabas and
Saul to Jerusalem, to carry it to the elders there,
though they should want their labours in the mean
time at Antioch. They sent it, (1.) To the elders,
the presbyters, the ministers or pastors of the
churches in Judea, to be by them distributed ac¬
cording to the necessity of the receivers, as it had
been contributed according to the ability of the
givers. (2.) It was sent by Barnabas and Saul,
who perhaps wanted an occasion to go to Jerusa¬
lem, and therefore were willing to take this. Jose¬
phus tells us, that at this time King hates sent his
charity to the chief men of Jerusalem, for the poor
of that country ; and Helena, queen of the Adia-
beni, being now at Jerusalem, and hearing of many
that died of famine there, and in the country about,
sent for provisions from Cyprus and Alexandria, and
distributed them among 'the people; so savs Dr.
Lightfoot, who also computes, by the date of Paul’s
rapture, “ fourteen vears before he wrote the se¬
cond Epistle to the Corinthians,” (2 Cor. 12. 1,2.)
that it was in this journey of his to Jerusalem, with
these alms and offerings, that he had his trance in
the temple, (which he speaks of, ch. 22. 17.) and in
that trance was rapt up into the third heaven ; and
then it was that Christ told him he would send him
from thence unto the Gentiles ; which accordnigly
he did as soon as ever he came back to Antioch. It
is no disparagement, in an extraordinary case, for
ministers of the gospel to be messengers of the
church’s charity ; though, to undertake the con¬
stant care of that matter, would ordinarily be too
great a diversion from more needful work to those
who have given themselves to prayer , and the mi¬
nistry of the word.
CHAP. XII.
In this chapter, we have the storv, I. Of the m arty room oi
James the apostle, and the imprisonment of Peter, by He¬
rod Atrrippa, who now reigned as kina; in Judea, v. 1 . . 4.
U. The miraculous deliverance of Peter out of prison by
the ministry of an angel, in answer to the pravers of the
church for him, v. 5.. 19. III. The cutting off of Herod
in the height of his pride by the stroke of an angel, the mi
118
THE ACTS, XII.
nister of God’s justice, (v. 20.. 23.) and this was done I
while Barnabas and Saul were at Jerusalem, upon the er¬
rand that the church of Antioch sent them on, to carry
their charity ; and therefore in the close we have an account
of their return to Antioch, v. 24, 25.
l.JVTOW about that time, Herod the
king stretched forth his hands to
vex certain of the church. 2. And he
killed James the brother of John with the
sword. 3. And because he saw it pleased
the Jews, he proceeded further to take Peter
also. (Then were the days of unleavened
bread.) 4. And when he had apprehended
him, he put him in prison, and delivered
him to four quaternions of soldiers, to keep
him ; intending after Easter to bring him
forth to the people.
Ever since the conversion of Paul, we have heard
no more of the agency of the priests in persecuting
the saints at Jerusalem ; perhaps that wonderful
change wrought upon him, and the disappointment
it gave to their design upon the Christians at Damas¬
cus, had somewhat mollified them, and brought
them under the check of Gamaliel’s advice — to let
those men alone, and see what would be the issue ;
but here the. storm arises from another point ; the
civil power, not now, as usual, (for aught that ap¬
pears,) stirred up by the ecclesiastics, acts by itself
in the persecution. But Herod, though originally
of an Edomite family, yet seems to have been a pro¬
selyte to the Jewish religion ; for Josephus says, he
was zealous for the Mosaic rites, a bigot for the ce¬
remonies. He was not only (as Herod Antipas was)
tetrarch of Galilee, but had also the government of
Judea committed to him by Claudius the empe¬
ror, and resided most at Jerusalem, where he was
at this time.
Three things we are here told he did :
I. He stretched forth his hands to vex certain of
the church, v. 1. His stretching forth his hands to
it, intimates that his hands had been tied up by the
restraints which perhaps his own conscience held
him under in this matter ; but now he broke through
them, and stretched forth his hands deliberately
and of malice prepense. Herod laid hands upon
some of the church to afflict them, so some read it ;
he employed his officers to seize them, and take
them into custody, in order to their being prosecuted.
See how he advances gradually !
1. He began with some of the members of the
church, certain of them that were of less note and
figure ; plaved first at small game, but afterward
flew at the afiostles themselves. His spite was at
the church, and with regard to those he gave trou¬
ble to, it was not upon any other account, but be¬
cause they belonged to the church, and so belonged
to Christ.
2. He began with vexing them only, or afflicting
them, imprisoning them, fining them, spoiling their
houses and goods, and other ways molesting them ;
but afterward he proceeded to greater instances of
cruelty. Christ’s suffering servants are thus trained
up by lesser troubles for greater, that tribulation may
work patience , and patience experience.
II. He killed. James the brother of John with the
.word, v. 2. We are here to consider,
1. Who the martyr was ; it was James the bro¬
ther of John ; so called, to distinguish him from the
other James, the brother of Joses. This was called
Jacobus major — James the greater ; that, minor —
the less. This that was here crowned with martyr¬
dom, was one of the first three of Christ’s disciples,
one of those that were the witnesses of his transfigu¬
ration and agony, whereby he was prepared for mar
tyrdom ; he was one of those whom Christ called Bod-
nerges — Sons of thunder ; and perhaps by his power¬
ful awakening preaching he had provoked Herod, or
those about him, as John Baptist did the other He¬
rod, and that was the occasion of his coming into
this trouble. He was one of those sons of Zebedee,
whom Christ told, that they should drink of the cup.
that he was to drink of, and be baptized with the bap¬
tism that he was to be baptized with, Matt. 20. 23.
And now those words of Christ were made good in
him ; but it was in order to his sitting at Christ’s
right hand ; for, if we suffer with him, we shall reign
with him. He was one of the twelve, who were com
missioned to disciple all nations ; and to take him off
now, before he was removed from Jerusalem, was
like Cain’s killing Abel then when the world was to
be peopled ; and one man was then more than many
at another time. To kill an apostle now, was kill¬
ing he knew not how many. But why would God
ermit it ? If the blood of his saints, much more the
lood of apostles, is precious in his eyes, and there¬
fore, we may be sure, is not shed but upon a valuable
consideration. Perhaps, God intended hereby to
awaken the rest of the apostles to disperse them¬
selves among the nations, and not to nestle any lon¬
ger at Jerusalem. Or it was to shew, that though
the apostles were appointed to plant the gospel in the
world, yet if they were taken off', God could do his
work without them, and would do it. This apostle
died a martyr, to shew the rest of them what they
must expect, that they might prepare accordingly.
The tradition that they have in the Romish church,
that this James had been before this in Spain, and
had planted the gospel there, is altogether ground¬
less ; nor is there any certainty of it, or good autho¬
rity for it.
2. What kind of death he suffered ; he was slain
with the sword, his head was cut off with a sword,
which was looked upon by the Romans to be a more
disgraceful way of being beheaded than with an
axe; so Lorinus. Beheading was not ordinarily
used among the Jews ; but when kings gave verbal
orders for private and sudden executions, this man¬
ner of death was used, as most expeditious ; and it
is probable that this Herod killed James, as the
other Herod killed John Baptist, privately in the
prison. It is strange that we have not a more full
and particular account of the martyrdom of this
great apostle, as we had of Stephen. But even this
short mention of the thing is sufficient to let us know,
that the first preachers of the gospel were so well
assured of the truth of it, that they sealed it with
their blood, and thereby have encouraged us, if at
any time we are called to it, to resist unto blood too.
The Old Testament martvrs were slain with the
sword, (Heb. 11. 37.) and Christ came not to send
peace, but a sword; (Matt. 10. 34.) in preparation
for which we must arm ourselves with the sword of
the Spirit, which is the word of God, and then we
need not fear what the sword of men can do unto ns.
III. He imprisoned Peter, whom he had heard
most of, as making the greatest figure among the
apostles, and whom therefore he would be proud of
the honour of taking off. Observe here,
1. When he had beheaded James, he proceeded
further, he added, to take Peter also. Note, Blood
to the blood-thirsty does but make them more so ;
and the way of persecution, as of other sins, is down¬
hill ; when men are in it, they cannot easily stop
themselves ; when they are in, they find they must
on ; Male facta male factis tegrre ne perpluant—
One evil deed is covered with another, so that there
is no passage through them. They that take one
bold step in a sinful way, give Satan advantage
against them to tempt them to take another, and
provoke God to leave them to themselves, to go
119
THE ACTS, XII.
Irom bad to worse. It is therefore our wisdom to
take heed of the beginnings of sin.
2. He did this because he saw it fileased the Jews.
Observe, The Jews made themsevles guilty of the
Dlood of James by shewing themselves well pleased
with it afterward, though they had not excited He¬
rod to it. There are accessaries ex post facto — af¬
ter the fact ; and they will be reckoned with as per¬
secutors, who take pleasure in others’ persecuting,
who delight to see good men ill used, and cry, Aha ,
■so would we have it ; or at least secretly approve of
it. For, bloody persecutors, when they perceive
themselves applauded for that which every one
ought to cry shame upon them for, are encouraged
to ' go on, and have their hands strengthened and
their hearts hardened, and the checks of their own
consciences smothered ; nay, it is as strong a temp¬
tation to them to do the like as it was here to He¬
rod, because he saw it pleased the Jews. Though
he had no reason to fear displeasing them if he did
not, as Pilate condemned Christ, yet he hoped to
please them by doing it, and so to make an interest
among them, and make amends for displeasing them
in something else. Note, Those make themselves
an easy prey to Satan, who make it their business
to please men.
3. Notice is taken of the time when Herod laid
hold on Peter ; Then were the days of unleavened
bread. It was at the feast of the passover, when
their celebrating the memorial of their typical de¬
liverance should have led them to the acceptance
of their spiritual deliverance ; instead of that, they,
under pretence of zeal for the law, were most vio¬
lently fighting against it, and, in the days of unlea¬
vened bread , were most soured and embittered with
the old leaven of malice and wickedness. At the
passover, when the Jews came from all parts to Je¬
rusalem to keep the feast, they irritated one another
against the Christians and Christianity, and were
then more violent than at other times.
4. Here is an account of Peter’s imprisonment ;
( v . 4.) When he had laid hands on him, and, it is
likely, examined him, he put him in prison, into the
inner prison ; some say, into the same prison into
which he and the other apostles were cast some
years before, and were then rescued out of it by an
angel, ch. 5. 18. He was delivered to four quater¬
nions of soldiers, that is, to sixteen, who were to be
a guard upon him, four at a time, that he should not
make his escape, or be rescued by his friends.
Thus they thought they had him fast.
5. Herod’s design was, after Easter, to bring' him
forth unto the people. (1.) He would make a spec¬
tacle of him. Probably, he had put James to death
privately ; which the people had complained of, not
Decause it was an unjust thing to put a man to death,
without giving him a public hearing, but because it
deprived them of the satisfaction of seeing him exe¬
cuted; and therefore Herod, now that he knows
their minds, will gratify them with the sight of Pe¬
ter in bonds, of Peter upon the block, that they may
feed their eyes with such a pleasing spectacle. And
very ambitious surely he was to please the people,
who was willing thus to please them! (2.) He
would do this after Easter, /utra re ^dtr^a — after
the passover, certainly so it ought to be read, for it
is the same word that is always so rendered ; and to
insinuate the introducing of a gospel-feast, instead
of the passover, when we have nothing in the New
Testament of such a thing, is to mingle. Judaism
with our Christianity. Herod would not condemn
him till the passover was over, some think, for fear
lest he should have such an interest among the peo¬
ple, that they should demand the release of him,
according to the custom of the feast : or, after the
hurry of the feast was over, and the town was emp¬
ty, he would entertain them with Peter’s public
trial and execution. Thus was the plot laid, and
both Herod and the people long to have the feast
over, that they may gratify themselves with this
barbarous entertainment.
5. Peter therefore was kept in prison :
but prayer was made without ceasing of
the church unto God for him. G. And
when Herod would have brought him forth,
the same night Peter was sleeping between
two soldiers, bound with two chains : and
the keepers before the door kept the pri¬
son. 7. And, behold, the angel of the Lord
came upon him, and a light shined in the
prison : and he smote Peter oh the side,
and raised him up, saying, Arise up quick¬
ly. And his chains fell off from his hands.
8. And the angel said unto him, Gird thy¬
self, and bind on thy sandals. And so he
did. And he saith unto him, Cast thy gar¬
ment about thee, and follow me. 9. And
he went out, and followed him , and wist
not that it was true which was done by the
angel; but thought he saw a vision. 10.
When they were past the first and the se¬
cond ward, they came unto the iron gate
that leadeth unto the city ; which opened
to them of his own accord : and they went
out, and passed on through one street ; and
forthwith the angel departed from him.
11. And when Peter was come to himself,
he said, Now I know of a surety, that the
Lord hath sent his angel, and hath deli¬
vered me out of the hand of Herod, and
from all the expectation of the people of
the Jews. 1 2. And when he had consider¬
ed the thing , he came to the house of JVJary
the mother of John, whose surname was
Mark ; where many were gathered toge¬
ther praying. 1 3. And as Peter knocked
at the door of the gate, a damsel came to
hearken, named llhoda. 14. And when
she knew Peter’s voice, she opened not the
gate for gladness, but ran in, and told how
Peter stood before the gate. 15. And they
said unto her, Thou art mad. But she
constantly affirmed that it was even so.
Then said they, It is his angel. 1G. But
Peter continued knocking : and when they
had opened the door , and saw him, they
were astonished. 17. But he beckoning
unto them with the hand to hold their
peace, declared unto them how the Lord
had brought him out of the prison. And
he said, Go shew these things unto James,
and to the brethren. And he departed, and
went into another place. 1 S. Now as soon
as it was day, there was no small stir
among the soldiers, what was become of
Peter. 19. And when Herod had sought
for him, and found him not, he examined
120
THE ACTS, XII.
the keepers, and commanded that they
should be put to death. And he went
down from Judea to Cesarea, and there
abode.
We have here an account of Peter’s deliverance
out of prison, by which the design of Herod against
him was defeated, and his life preserved for further
service, and a stop given to this bloody torrent.
Now,
1. One thing that magnified his deliverance, was,
that it was a signal answer to prayer ; ( v . 5.) Peter
Wus kept in prison with a great deal of care, so that
it was altogether impossible, either by force or by
stealth, to get him out ; but prayer was made with¬
out ceasing of the church unto God for him ; for
prayers and tears are the church’s arms ; there¬
with she lights, not only against her enemies, but
for her friends : and to those means they have re¬
course.
1. The delay of Peter’s trial gave them time for
prayer. It is probable that James was hurried off,
so suddenly, and so privately, that they had not
time to pray for him ; God so ordering it, that they
should not have space to pray, when he designed
they should not have the thing they prayed for.
James must be offered upon the sacrifice and service
of their faith, and therefore prayer for him is res¬
trained and prevented ; but Peter must be continued
to them, and therefore prayer for him is stirred up,
and time is given them for it, by Herod’s putting
off the prosecution. Howbeit, he' meant not so, nei¬
ther did his heart think so.
2. They were very particular in their prayers for
him, that it would please God, some way or other,
to defeat Herod’s purpose, and to snatch the lamb
out of the jaws of the lion. The death of James
alarmed them to a greater fervency in their prayers
for Peter ; for if they be broken thus with breach
upon breach, they fear that the enemy will jnake a
full end. Stephen is not, and James is not, and will
they take Peter also ? All these things are against
them ; this will be sorrow upon sorrow, Phil. 2.
27. Note, Though the death and sufferings of
Christ’s ministers may be made greatly to serve the
interests of Christ’s kingdom, yet it is the duty and
concern of the church, earnestly to pray for their
life, liberty, and tranquillity ; and sometimes Pro¬
vidence orders it, that they are brought into immi¬
nent danger, to stir up prayer for them.
3. Prayer was made without ceasing; it was,
<ar^<Tto^>i Ixtiw — fervent prayer ; it is the word that
is used concerning Christ’s praying in his agony
more earnestly ; it is the fervent prayer of the
righteous man that is effectual, and availeth much.
Some think, it denotes the constancy and continu¬
ance of their prayers ; so we take it ; they prayed
without ceasing : it was an extended prayer; they
prayed for his release in their public assemblies,
private '>nes, perhaps, for fear of the Jews ; then
they wen. home, and prayed for it in their families ;
then retired into their closets, and prayed for it
there ; so they prayed without ceasing: or first one
knot of them, and then another, and then a third,
kept a day of prayer, or rather a night of prayer,
for him, v. 12. Kote, Times of public distress and
danger should be praying times with the church ;
we must pray always, but then especially.
II. Another thing that magnified his deliverance,
was, thatw//erc the king's commandment and decree
drew near to be put in execution, then his deliver¬
ance was wrought, as Esth. 9. 1, 2. Let us observe
when his deliverance came.
1. It was the very night before Herod designed
to bring him forth, which made it to be so much the
greater consolation to his friends, and confusion to
his enemies. It is probable that some who had an
interest in Herod, or those about him, had been im¬
proving it to get a discharge for Perer, but in vain ;
Herod resolves he shall die ; and now they despair
of prevailing that way, for to-morrow is the day set
for the bringing him forth; and, it is likely, they
will make as quick work with him as with his Mas¬
ter; and now God opened a door of escape for him.
Note, God’s time to help is when things are brought
to the last extremity, when there is none shut up or
left; (Ueut. 32. 36.) and for that reason it has been
said, “The worse the better.” When Isaac is
bound upon the altar, and the knife in the hand, and
the hand stretched out to slay him, then Jehovah-
jireh, the Lord will provide.
2. It was when he was fast bound with two chains,
between two soldiers; so that if he offer to stir, he
wakes them ; and beside this, though the prison-
doors, no doubt, were locked and bolted, yet, to
make sure work, the keepers before the cloor kept
the prison, that no one might so much as attempt to
rescue him. Never could the art of man do more
to secure a prisoner ! Herod, no doubt, said, as Pi¬
late, (Matt. 27. 65.) Make it as sure as ye can.
When men will think it too hard for God, God will
make it appear that he is too hard for them.
3. It was when he was sleeping between the sol¬
diers ; fast asleep ; (1.) Not terrified with his dan¬
ger, though it was very imminent, and there was
no visible way for his escape. There was but a step
between him and death, and yet he could lay him
down in peace, and sleep ; sleep in the midst of his
enemies, sleep when, it may be, they were awake ;
having a good cause that he suffered for, and a good
conscience that he suffered with, and being assured
that God would issue his trial that way that should
be most for his glory, having committed his cause to
him that judgeth righteously, his soul dwells at ease ;
and even in prison, between two soldiers, God gives
him sleep, as he doth to his beloved. (2.) Not ex¬
pecting his deliverance. He did not keep awake,
looking to the right hand , or to the left, for relief,
but lay asleep, and was perfectly surprised with his
deliverance. Thus the church; (Ps. 126. 1.) We
were like them that dream.
III. It also magnified his deliverance very much,
that an angel was sent from heaven on purpose to
rescue him ; which made his escape both practica¬
ble and warrantable. This angel brought him a
legal discharge, and enabled him to make use of it.
1. The angel of the Lord came upon him ; Wtrs —
stood over him; he seemed as one abandoned by
men, yet not forgotten of his God ; the Lord think-
eth upon him. Gates and guards keep all his friends
from him, but cannot keep the angels of God from
him : and they invisibly encamp round about them
that fear God, to deliver them, (Ps. 34. 7.) and
therefore they need not fear, though an host of ene
mies encamp against them, Ps. 27. 3. Wherever
the people of God are, and however surrounded,
they have a way open heavenward, nor can any
thing intercept their intercourse with God.
2. A light shined in the prison ; though it was a
dark place, and in the night, Peter shall see his waj
clear. Some observe, that we do not find in the
Old Testament, that where angels appeared, the
light shone round about them ; for that was a dark
dispensation, and the glory of angels was then veil¬
ed ; but in the New Testament, when mention is
made of the appearing of angels, notice is taken of
the light that they appeared in ; for it is by the gos¬
pel that the upper world is brought to light. The
soldiers, to whom Peter was chained, were either
struck into a deep sleep for the present, (as Saul
and his soldiers were when David carried off his
spear and cruse of water,) or if they were awake,
I the appearance of the angel made them to shake.
THE ACTS, XII.
12 J
and to become as dead men, as it was with the guard
set on Christ’s sepulchre.
3. The angel awaked Peter, by giving him a blow
on his side, a gentle touch, enough to rouse him out
of his sleep, though so fast asleep, that the light that
shone upon him did not awake him. When good
people slumber in the time of danger, and are not
awaked by the light of the word, and the discove¬
ries it gives them, let them expect to be Smitten on
the side by some sharp affliction ; better be raised
Up so, than left asleep. The language of this
stroke, was, Arise u/i quickly ; not as if the angel
feared coming short by his delay, but Peter must
not be indulged in it. When David hears the sound
of the going on the. tbps of the mulberry trees, then
he must rise up quickly, and bestir himself
4. His chains fell off from his hands. It seems,
they had handcuffed him, to make him sure, but
God loosed his bands ; and if they fall off from his
hands, it is as well as if he had the strength of Sam¬
son to break them like threads of tow. Tradition
makes a mighty rout about these chains, and tells a
formal story that one of the soldiers kept them for
a sacred relic, and they were long after presented
to Eudoxia the empress, and I know not what mi¬
racles are said to be wrought by them ; and the Ro¬
mish church keep a feast on the first of August
yearly in remembrance of Peter’s chains, Festum
vinculorum Petri — The feast of Peter’s chains;
whereas this was at the passover. Surely they are
thus fond of Peter’s chains, in hopes with them to
enslave the world !
5. He was ordered to dress himself presently, and
follow the angel ; and he did so, v. 8, 9. When Pe¬
ter was awake, he knew not what to do but as the
angel directed him. (1.) He must gird himself;
for those that slept in their clothes, ungirt them¬
selves, so that they had nothing to do, when they
got up, but to fasten their girdles. (2.) He must
bind on his sandals, that he might be fit to walk.
Those whose bonds are loosed by the power of di¬
vine grace, must have their feet shod with the pre¬
paration of the gospel of peace. (3.) He must cast
his garments about him, and come away as he was,
and follow the angel ; and he might go with a great
deal of courage and cheerfulness, who had a mes¬
senger from heaven for his guide and guard ; he
went out, and followed him. Those who are deli¬
vered out of a spiritual imprisonment, must follow
their Deliverer, as Israel when they went out of the
house of bondage did ; they went out, not knowing
whither they went, but whom they followed.
Now it is said, when Peter went out after the an¬
gel, he wist not that it was true which was done by
the angel, that it was really matter of fact, but
thought he saw a vision ; and if he did, it was not
the first that he had seen : but by this it appears
that a heavenly visi<*n was so plain, and carried so
much of its own evidence along with it, that it was
hard to distinguish between what was done in fact
and what was done in vision. When the Lord
brought back the captivity of his people, we were
like them that dream, Ps. 126. 1. Peter was so, he
thought the news was too good to be true.
6. He was led safe by the angel out of danger, v.
10. Guards were kept at one pass and at another,
which thev were to make their way through, when
they were out of the prison, and they did so without
anv opposition ; nay, for aught that appears, with¬
out any discovery, either their eyes were closed, or
their hands were tied, or their hearts failed them ;
so it was, that the angel and Peter safely passed the
first and second ward. Those watchmen repre¬
sented the watchmen of the Jewish church, on
whom God had poured out a spirit of slumber, eyes
that they should not see, and ears that they should
not hear, Rom. 11. 8. His watchmen are blind,
V ol. vi. — Q
sleeping, lying down, and loving to slumber. But
stil! there is an iron gate, after all, that will stop
them, and if the guards can but recover themselves,
there they may recover their prisoners, as Pharaoh
hoped to take Israel at the Red Sea; however, up
to that gate they march, and, like the Red Sea be¬
fore Israel, it opened to them ; they did not so much
as put a hand to it, but it opened of its own accord,
by an invisible power ; and thus was fulfilled in the
letter what was figuratively promised to Cyrus*
(Isa. 45. 1, 2.) I will open before him the two-leaved
gates, will break in pieces the gates of brass, and cut
in sunder thnbars of iron. And probably, the iron
gate shut again of itself, that none of the guards
might pursue Peter. Note, When God will work
salvation for his people, no difficulties in their way
are insuperable : but even gates of iron aie made to
open of their own accord. T his iron gate led into
the city out of the castle or tower ; whether w>thin
the gates of the city or without, is not certain, so
that when they were through this, they were got
into the street.
This deliverance of Peter represents to us our re¬
demption by Christ, which is often spoken of as the
setting of prisoners free, not only the proclaiming of
liberty to the captives, but the bringing them out of
the prison-house. The application of the redemp¬
tion in the conversion of souls, is the sending forth
of the prisoners, by the blood of the covenant, out of
the pit wherein is no water, Zech. 9. 11. The grace
of God, like this angel of the Lord, brings light first
into the prison, by tlue opening of the understand¬
ing ; smites the sleeping sinner on the side, bv the
awakening of the conscience ; causes the chains to
fall off from the hands, by the renewing of the will ;
and then gives the word of command. Gird thyself,
and follow me. Difficulties are to be passed through,
and the opposition of Satan and his instruments, a
first and second ward, . hn untoward generation,
from which we are concerned tc save ourselves ;
and we shall be saved by the grace of Gcd, if we
put ourselves under the divine conduct. And at
length the iron gate shall be opened to us, to enter
into the New Jerusalem, where we shall be per¬
fectly freed from all the marks of our captivity,
and brought into the glorious liberty of the children
of God.
7. When this was done, the angel departed from
him, and left him to himself ; he was out of danger
from his enemies, and needed no guard ; he knew
wh^re he was, and how to find out his friends, and
needed no guide, and therefore his heavenly guard
and guide bids him farewell. Note, Miracles are
not to be expected, when ordinary means are to be
used. When Peter has now no more wards to pass,
or iron gates to get through, he needs only the or¬
dinary invisib’e ministration of the angels, who en¬
camp round about them that fear God, and deliver
them.
IV. Having seen how his deliverance was mag
nified, we are next to see how it was manifested
both to himself and others, and how, being made
great, it was made known. We are here told,
1. How Peter came to himself, and so came him¬
self to the knowledge of it, v. 1 1. So many strange
and surprising things coming together upon a man
just waked out of sleep, put him for the present into
some confusion ; so that he knew not where he was,
nor what he did, nor whether it was fancy or fact ;
but at length Peter came to himself, was thoroughly
awake, and found that it was not a dream, but a real
thing ; “ Mw T know of a surety, now I know drsSZe
— truly, now I know that it is truth, and not an
illusion of the fancy. Now I am well satisfied con
cerning it, that the Lord Jesus hath sent his angel,
for angels are subject to him and go on his errands,
and by him hath delivered me out of the hands oj
122
THE ACTS, XII.
Herod, who thought he had me fast, and so hath 1
disappointed all the expectation o f the people of the
Jews, who doubted not to see Peter cut off the next
day, and hoped it was the one neck of Christianity,
in which it would all be struck off at one blow.”
For which reason it was a cause of great expecta¬
tion, among not only the common people, but the
great people of the Jews. Peter, when he recol- ■
lected himself, perceived of a truth what great things j
God had done for him, which at first he could not
believe for joy. Thus souls who are delivered out
of a spiritual bondage, are not at first aware what
God has wrought in them ; many have the truth of
grace, that want the evidence of it. They are ques- ;
tioning, whether there be indeed this change wrought j
in them, or whether they have not been all this
while in a dream. But when the Comforter comes,
whom the Father will send, sooner or later he will
let them know of a surety what a blessed change is
wrought in them, and what a happy state they are
brought into.
2. How Peter came to his friends, and brought the
knowledge of it to them. Here is a particular ac¬
count of this, and it is very entertaining.
(1.) He considered the thing, ( v . 12.) considered
how imminent his danger was, how great his deli¬
verance ; and now what has he to do, what im¬
provement must he make of this deliverance ?
What must he do next ? God’s providence leaves
room for the use of our prudence ; and what he has
begun, though he has undertaken to perform and
perfect it, he expects we should consider the thing.
(2.) He went directly to a friend’s house, which,
it is likely, lay near to the place where he was ; it
wa3 the house of Mary, a sister of Barnabas, and
mother of John Mark, whose house, it should seem,
was frequently made use of for the private meeting
of the disciples ; either, because it was large, and
would hold many, or befcause it lay obscure, or be¬
cause she was more forward than others were to open
her doors to them ; and, no doubt, it was, like the
house of Obededom, blessed for the ark’s sake. A
church in the house makes it a little sanctuary.
(3.) There he found many that were gathered to¬
gether praying, at the dead time of the night, pray¬
ing for Peter, who was the next day to come upon
his trial, that God would find out some way or other
for his deliverance. Observe, [1.] They continued
in prayer, in token of their importunity ; they did
not think it enough once to have presented his case
to God, but they did it again and again’. Thus'THerz
ought always to pray, and not to faint. As long as
we are kept waiting for a mercy, we must continue
praying for it. [2.] It should seem that now when
the affair came near to a crisis, and the very next
day was fixed for the determining of it, they wTere
more fervent in prayer than before ; and it was a
good sign that God intended to deliver Peter, when
he thus stirred up a spirit of prayer for his deliver¬
ance, for he never said to the seed of Jacob, Seek ye
my face in vain. [3.] They gathered together for
prayer on this occasion ; though that would make
them obnoxious to the government if they were dis¬
covered, yet they know what an encouragement
Christ gave to joint-prayer, Matt. 18. 19, 20. And
it was always the practice of God’s praying people
to unite their forces in prayer, as Esth. 4. 16. 2
Chron. 20. 4. [4. ] They were many that were got
together for this work, as many perhaps as the room
would hold ; and first one prayed, and then another
of those who gave themselves to the word and pray¬
er, the rest joining with them ; or if they had not
ministers among them, no doubt but there were
manv private Christians that knew how to pray, and
to pray pertinently, and to continue long in prayer,
when the affections of those who joined were so stir-
*xl as to keep pace with them upon such an occa¬
sion. This was in the night, when others were
asleep, which was an instance both of their prudence
and of their zeal. Note, It is good for Christians to
have private meetings for prayer, especiallv in times
of distress, and not to let fall or forsake such assem¬
blies. [5.] Peter came to them when they were
thus employed : which was an immediate present
answer to their prayer. It was as if God should say,
“You are praying that Peter may be restored to
you ; now here he is.” While they are yet speaking,
I will hear, Isa. 65. 24. Thus the angel was sent
with an answer of peace to Daniel’s prayer, while
he was praying, Dan. 9. 20, 21. Ask, and it shall
be given.
(4.) He knocked at the gate, and had much ado to
get them to let him in ; (U 13 — 16.) Peter knocked
at the door of the gate, designing bv it to awaken
them out of their sleep, and, for aught that appears,
not knowing that he disturbed them in their devo¬
tions. Yet if his friends were permitted to speak
with him in private in the prison, it is possible he
might know of this appointment, and this was it
which he recollected and considered when he deter¬
mined to go to that house, where he knew he should
find many of his friends together. Now when he
knocked there, [1.] A damsel came to hearken ; not
to open the door till she knew who was there, a
friend or a foe, and what their business was, fearing
informers. Whether this damsel was one of the
family or one of the church, whether a servant or a
daughter, does not appear ; it should seem by her
being named, that she was of note among the Chris¬
tians, and more zealouslv affected to the better part
than most of her age. [2. ] She knew Peter’s voice,
having often heard him pray, and preach, and dis¬
course, with a great ut-ai oi pleasure. But instead
of letting him in immediately out of the cold, she
opened riot the gate for gladness. Thus sometimes,
in a transport of affection to our friends, we do that
which is unkind. In an ecstasy of joy she forgets
herself, and opened not the gate. [3.] She ran in,
and probably went up to an upper room where they
were together, and told them that Peter was cer¬
tainly at the gate, though she had not courage enough
to open the gate, for fear she should be deceived,
and it should be the enemy. But when she spake of
Peter’s being there, they said, “ 7 nou art mad ; it
is impossible it should be he, for he is in prison.”
Sometimes that which we most earnestly wish for
we are most backward to believe, because we are
afraid of imposing upon ourselves, as the disciples,
who, when Christ was risen, believed riot for joy.
However, she stood to it, that it was he. Then said
they, It is his angel, v. 15. First, “ It is a messen¬
ger from him, that makes use of his name so some
take it ; ayytk(®r often signifies no more than a mes¬
senger. It is used of John’s messengers, (Luke 7.
24, 27.) of Christ’s, — 9. 52. When the damsel was
confident it was Peter) because she knew his voice,
they thought it was because he that stood at the
door, had called himself Peter, and therefore offer
this solution of the difficulty, •' It is one that comes
with an errand from him, and thou didst mistake as
if it had been he himself.” Dr. Hammond thinks
this the easiest way of understanding it. Secondly,
“It is his guardian angel, or some other angel, that
has assumed his shape and voice, and stands at the
gate in his resemblance some think, that they
supposed his angel to appear as a presage of his
death approaching ; and this agrees with a notion
which the vulgar have, that sometimes before per¬
sons have died, their ward has been seen, that is,
some spirit exactly in their likeness for countenance
and dress, when they themselves have been at the
same time in some other place : thev call it tho:r
ward, that is their angel, who is their gnawl. It so,
they concluded this an ill omen, that their praver.
123
THE ACTS, XII.
•were denied, and that the language of the apparition
was, “ Let it suffice you, Veter roust die, say no more
of that matter. ” And if we understand it so, it only
proves that they had then such an ». pinion of a man’s
ward being seen a little before hi: death, but does
not prove that there is such a thing Others think,
they took this to be an angel from heaven, sent to
oring them a grant to their prayers. But why should
they imagine that angel to assume the voice and
ohape of Peter, when we find not any thing like it in
the appearance of angels ? Perhaps, they herein
spake the language of the Jews, who had a fond con¬
ceit, that every good man has a particular tutelar
angel, that has the charge of him, and sometimes
personates him. The heathen called it a good
genius that attended a man ; but since no other
scripture speaks of such a thing, this • alone is too
weak to bear the weight of such a doctrine. We
are sure that the angels are ministering spirits for
the good of the heirs of salvation ; that they have a
charge concerning them, and pitch their tents round
about them ; and we need not be solicitous that
every particular saint should have his guardian an¬
gel, when we are assured he has a guard of angels.
(5.) At length they let him in ; (u. 16.) He con¬
tinued knocking though they delayed to open to him,
and at last they admitted him. The iron gate,
which opposed his enlargement, opened of itself,
without so much as once knocking at it ; but the door
of his friend’s house that was to welcome him, does
not open of its own accord, but must be knocked at,
long knocked at ; lest Peter should be puffed up by
the honours which the angel did him, he meets with
this mortification, by a seeming slight which his
friends put upon him. But when they saw him, they
were astonished, were filled with wonder and joy in*
him, as much as they were but just now with sorrow
and fear concerning him. It was both surprising
and pleasing to them in the highest degree.
(6.) Peter gave them an account of his deliver¬
ance ; when he came to the company that were
gathered together with so much zeal to pray for
him, they gathered about him with no less zeal to
congratulate him on his deliverance ; and herein
they were so noisy, that when Peter himself begged
them to consider what peril he was yet in, if they
should be overheard, he could not make them hear
him, but was forced to beckon to them with the hand
to hold their peace, and had much ado thereby to
command silence, while he declared unto them how
the Lord Jesus had by an angel brought him out of
prison ; and, it is very likely, having found them
praying for his deliverance, he did not part with
them till he and they had together solemnly given
thanks to God for his enlargement ; or if h& could
not stay to do it, it is likely, they stayed together to
do it ; for what is won by prayer must be worn with
praise ; and God must always have the glory of that
which we have the comfort of. When David de¬
clares what God had done for his soul, he blesses
God who had not turned away his prayer, Ps. 66.
16, 20.
(7. ) Peter sent the account to others of his friends ;
Go, shew these things to James, and to the brethren
with him ; who perhaps were met together in ano¬
ther place at the same time, upon the same errand
to the throne of grace ; which is one way of keeping
up the communion of saints, and wrestling with God
in praver, acting in concert, though at a distance ;
like Esther and Mordecai. He would have James
and his company to know of his deliverance, not
only that they might be eased of their pain, and
delivered from their fears concerning Peter, but
that they might return thanks to God with him and
for him. Observe, Though Herod had slain one
James with the sword, yet here was another James,
and that in Jerusalem too, that stood up in his room
to preside among the brethren there ; for when God
has work to do, he will never want instruments to
do it with.
(8.) Peter had nothing more to do for the present
than to shift for his own safety, which he did ac¬
cordingly ; he departed, and went into another place
more obscure, and therefore more safe. He knew
the town very well, and knew where to find a place
that would be a shelter to him. Note, Even the Chris¬
tian law of self-denial and suffering for Christ, has
not abrogated and repealed the natural law of self-
preservation, and care for our own safety, as far as
God gives an opportunity of providing for it by law¬
ful means.
V. Having seen the triumph of Peter’s friends in
his deliverance, let us next observe the confusion of
his enemies thereupon ; which was so much the
greater, because peoples expectation was so much
raised of the putting of him to death.
1. . The guards were in the utmost consternation
upon it, for they knew how highly penal it was to
them to let a prisoner escape, that they had charge
of ; (v. 18. ) As soon as it was day, and they found
their prisoner gone, there was no small stir or strife,
as some read it, among the soldiers, what was become
of Peter ; he is gone, and nobody knows how or
which way. They thought themselves as sure as
could be of him but last night ; yet now the bird is
flown, and they can hear no tale or tidings of him.
This set them together by the ears ; one says, “ It
was your fault the other, “Nay, but it was yours
having no other way to clear themselves, but by ac¬
cusing one another. With us, if but a prisoner for
debt escape, the sheriff must answer for the debt.
Thus have the persecutors of the gospel of Christ
been often filled with vexation to see its cause con¬
quering, notwithstanding the opposition they have
given to it.
2. Houses were searched in vain for the rescued
prisoner ; (y. 19.) Herod sought for him, and found
him not. Who can find whom God hath hidden ?
Baruch and Jeremiah are safe, though searched for,
because the Lord has hid them, Jer. 36. 26. In times
of public danger, all believers have God for their
Hiding-place ; which is such a secret, that there
the ignorant world cannot find them ; such a strength,
that the impotent world cannot reach them.
3. The keepers were reckoned with for a permis¬
sive escape ; Herod examined the keepers, and find¬
ing that they could give no satisfactory account how
Peter got away, hecommanded that they should be
put to death, according to the Roman law, and that.
(1 Kings 20. 39.) If by any means he be missing,
then shall thy life go for his life. It is probable that
these keepers had been more severe with Peter than
they needed to be, (as the jailor, ch. 16. 24.) and
had been abusive to him, and to others that had been
their prisoners upon the like account ; and now justly
are they put to death for that which was not their
fault, and by him too that had set them to work to
vex the church. When the wicked are thus snared
in the work of their own hands, the Lord is known
by the judgments which he executes. Or, if they
had not thus made themselves obnoxious to the jus¬
tice of God, and it be thought hard that innocent
men should suffer thus for that which was purely
the act of God ; we may easily admit the conjecture
of some, that though they were commanded to be pu
to death, to please the Jews, who were sadly disap¬
pointed by Peter’s escape, vet they were not exe¬
cuted ; but Herod’s death, immediately after, pr< -
vented it.
4. Herod himself retired upon it ; He went dowi
from Judea to Cesarea, and there abode. He was
vexed to the heart, as a lion disappointed of his
prey ; and the more because he had so much raised
the expectation of the people of the Jews concerning
124 • THE ACTS, XII.
Peter, had told them how he would very shortly j
gratify them with the sight of Peter’s head in a
charger, which would oblige them as much as John
Baptist’s did Herodias ; it made him ashamed to be '
robbed of this boasting, and to see himself, notwith¬
standing his confidence, disabled to make his words
good. This is such a mortification to his proud spirit,
that he cannot bear to stay in Judea, but away he
goes to Cesarea. Josephus mentions this coming of
Herod to Cesarea, at the end of the third year of his
reign over all Judea; ( Antiquit . 19. 7.) and says, he
came thither to solemnize the plays that were kept
there, by a vast concourse of the nobility and gentry
of the kingdom, for the health of Cxsar, and in
honour of him.
20. And Herod was highly displeased
with them of Tyre and Sidon : but they
came with one accord to him, and, having
made Blastus the king’s chamberlain their
friend, desired peace ; because their coun- !
try was nourished by the king’s country.
21. And upon a set day Herod, arrayed in
royal apparel, sat upon his throne, and
made an oration unto them. 22. And the
people gave a shout, saying , It is the voice
of a god, and not of a man. 23. And im¬
mediately the angel of the Lord smote him,
because he gave not God the glory : and
he was eaten of worms, and gave up the
ghost. 24. But the word of God grew and
multiplied. 25. And Barnabas and Saul
returned from Jerusalem, when they had
fulfilled their ministry, and took with them
John, whose surname was Mark.
In these verses, we have,
I. The death of Herod. God reckoned with him,
m>t only for his putting James to death, but for his
design and endeavour to put Peter to death ; for sin-
n< rs will lie called to an account, not only for the
w ckedness of their deeds, but for the wickedness
of their endeavours ; (Ps. 28. 4.) for the mischief
they have done, and the mischef they would have
done. It was but a little while that Herod lived
after this. Some sinners God makes quick work
with. Ooserve,
1. How the measure of his iniquity was filled up ;
it was pride that did it ; that is it that commonly goes
more immediately before destruction, and -a haughty
spirit before a fall. Ncbuchadnezzer had been a
very blood}’ man, and a great persecutor ; but the 1
word that was in the king’s mouth when the judg¬
ments of God fell upon him, was a proud word ; Is
not this great Babylon that I have built ? Dan. 4.
30, 31. It is the glory of God to look on every one
that is firoud, and bring him low, Job 40. 11. The
instance of it here is very remarkable, and shews
how God resists the proud.
(1.) The men of Tyre and Sidon had, it seems,
offended Herod ; those cities were now under the
Roman yoke, and some misdemeanors they had been
guilty of, which Herod highly resented, and was re¬
solved they should feel his resentment. Some very j
small matter would serve such a proud imperious
man as Herod was for a provocation, where he was
minded to pick a quarrel. He was highly displeased
with this people, and they must be made to know
that his wrath was as the roaring of a lion, as mes¬
sengers of death.
(2.) The offenders truckled, being convinced, if |
not that they had done amiss, yet that it was in vain j
o contend with such a potent adversary, who, right |
or wrong, would be voo hard for tnem ; they sub
mitted, and were willing upon any terms to make
peace with him. Observe, [1.] The reason why
they were desirous to have the matter accommo¬
dated ; because their country was nourished by the
king’s country. Tyre and Sidon were trading cities,
and had little land belonging to them, but were al¬
ways supplied with corn from the land of Canaan ;
Judah and Israel traded in their market, wheat ,
and honey, and oil. Ezek. 27. 17. Now if Herod
should make a law to prohibit the exportation of
corn to Tyre and Sidon, (which they knew not but
a man so revengeful as he might soon do, not caring
how many were famished by it,) their country would
be undone ; so that it was their interest to keep in
with him. And is it not then our wisdom to make
our peace with God, and humble ourselves before
him, who have a much more constant and'necessary
dependence upon him, than one country can have
upon another r for in him we live, and move, and
have our being. [2.] The method they took to pre¬
vent a rupture ; They made Blastus the king’s cham¬
berlain their friend ; it is very likely, with bribes
and good presents ; that is usually the way for men
to make courtiers their friends. And it is the hard
fate of princes, that they must have not only their
affairs, but their affections too, governed by such
mercenary tools : yet such men as Herod, that will
not be governed by reason, had better be so govern¬
ed than bv pride and passion. Blastus had Herod’s
ear, and has the art of mollifying his resentments ;
and a time is fixed for the ambassadors of Tyre and
Sidon to come and make a public submission, to beg
his majesty’s pardon, throw themselves upon his
clemency, and promise never again to offend in the
like kind ; and that which will thus feed his pride,
shall serve to cool his passion.
(3.) Herod appeared in all the pomp and grandeur
he had ; he was arrayed in his royal apparel, (v. 21. )
and sat upon his throne. Josephus gives an account
of this splendid appearance which Herod made upon
this occasion. Antiquit. lib. 19. cap. 7. He says,
that Herod at this time wore a robe of cloth of sil¬
ver, so richly woven, and framed with such art,
that when the sun shone, it reflected the light with
such a lustre as dazzled the eyes of the spectators,
and struck an awe upon them. Foolish people value
men by their outward appearance ; and no better
are they who value themselves by the esteem of
such ; who court it, and recommend themselves to
it, as Herod did, who thought to make up the want
of a royal heart, with his royal apparel; and sat
upon his throne, as if that gave him a privilege to
trample upon all about him as his footstool.
(4.) He made a speech to the men of Tyre and
Sidon, a fine oration, in which, probably, after he
had aggravated their fault, and commended their
submission, he concluded with an assurance that he
would pass by their offence, and receive them into
his favour again ; proud enough that he had it in
his power, whom he would to keep alrre, as well as
whom he would to slay ; and, probably, he kept
them in suspense as to what their doom should be,
till he made this oration to them, that the act of
grace might come to them with the more pleasing
surprise.
(5.) The people applauded him, the people that
had a dependence upon him, and had benefit by his
favour, they gave a shout ; and this was it they
shouted, It is the voice of a god, and not of a ma?i,
v. 22. God is great and good, and they thought
such was Herod’s greatness in his apparel and
throne, and such his goodness in forgiving them,
that he was worthy to be called no less than a god :
and perhaps his speech was delivered with such an
air of majesty, and a mixture of clemency with it,
as affected the auditors thus. Or, it may be, it was
195
THE ACTS, XII.
not from :uiv real impression made upon their minds,
or anv '\ ^ti or good thoughts they had indeed con¬
ceived of him ; but how meanly soever they thought
of him, they were resolved thus to curry favour with
him, and strengthen the new-made peace between
him and them. Thus great men are made an easy
prey to flatterers, if they lend an ear to them, and
encourage them. Grotius here observes, that though
magistrates are called gods, (Ps. 82. 1.) yet kings
or monarc/is, that is, single persons, are not, lest
countenance should thereby be given to the Gentiles,
who give divine honours to their kings alive and
dead, as here ; but they are a college of senators, or
a bench of judges, that are called gods. In col¬
legia toto senatorum non idem erat fiericuli ; itaque
eos, non autem reges, invenimus dictos elohim.
Those that live by sense, vilify God, as if he were
altogether such a one as themselves ; and deify men,
as if they were gods ; having their persons in admi¬
ration, because of advantage. This is not only a
great affront to God, giving that glory to others, ;
which is due to him alone, but a great injury to
those who are thus flattered, as it makes them for¬
get themselves, and so puffs them up with pride,
that they are in the utmost danger possible of falling
into the condemnation of the devil.
(6.) These undue praises he took to himself,
pleased himself with them, and prided himself in
them ; and that was his sin. We do not find that
he had given any private orders to his confidents to ;
begin such a shout, or to put those words into the
mouths of the people, or that he returned them
thanks for the compliment, and undertook to answer i
their opinion of him. But his fault was, that he
said nothing, did not rebuke their flattery, nor dis¬
own the title thevliad given him, nor give God the
glory, ( v . 23.) but he took it to himself, was very
willing it should terminate in himself, and that he
should be thought a god and have divine honours
paid him. Si populus vult decipi, decipiatiir — If
the people will be deceived, let them. And it was
worse in him who was a Jew, and professed to be¬
lieve one God only, than it was in the heathen em¬
perors, who had gods many and lords many.
2. Observe, How his iniquity was punished ; Im¬
mediately (v. 23.) the angel of the Lord smote him,
(by the order of Christ, for to him all judgment is
committed,) because he gave not God the glory ;
(for God is jealous for his own honour, and will be
glorified upon those whom he is not glorified by ;)
and he was eaten of worms, above ground, and gave
up the ghost. Now he was reckoned with for vex¬
ing the church of Christ, killing James, imprisoning
Peter, and all the other mischiefs he had done.
Observe in the destruction of Herod,
(1.) It was no less than an angel that was the
agent ; the angel of the Lord, that angel that was
ordered and commissioned to do it, or that angel
that used to be employed in works of this nature,
the destroying angel : or the angel, that is, that an¬
gel that delivered Peter in the former part of the
chapter — that angel smote Herod. For, those mi¬
nistering spirits are the ministers either of divine
justice or of divine mercy, as God is pleased to em- ;
ploy them. The angel smote him with a sore dis¬
ease just at that instant when he was strutting at the |
applauses of the people, and adoring his own sha- ,
dow. Thus the king of Tyre said in his pride, I am
a god, I sit in the seat of God ; and set his heart as
the heart of God ; but he shall be a man, and no
god, a weak mortal man, in the hand of him that
siayeth him ; (Ezek. 28. 2, 9.) so Herod here. Po- 1
tent princes must know, not only that God is omni¬
potent, but that angels too are greater in power and
might than they. The angel smote him, because he
gave not the glory to God ; angels are jealous for
God’s honour, and as soon as ever they have com- i
mission, are ready to smite those that usurp his y tv •
rogatives, and rob God of his honour.
(2.) It was no more than a worm that was the
instrument of Herod’s destruction ; he was eaten of
worms, cntto*.»ito@£al®j — he became worm-
eaten, so it must be read ; rotten he was, and he be¬
came like a piece of rotten wood. The body in the
grave is destroyed by worms ; but Herod’s body
putrefied while he was yet alive, and bred the
worms that began to feed upon it betimes ; so Anti-
ochus, that great persecutor, died. See here, [1.]
What vile bodies those are which we carry about
with us ; they carry about with them the seeds of
their own dissolution, by which they will soon be
destroyed whenever God does but speak the word.
Surprising discoveries have of late been made by
microscopes of the multitude of worms that there
are in human bodies, and how much they contribute
to the diseases of them ; which is a good reason why
we should not be proud of our bodies, or of any of
their accomplishments; and why we should not pam¬
per our bodies, for that is but feeding the worms,
and feeding them for the worms. [2.] See what
weak and contemptible creatures God can make
the instruments of his justice, when he pleases.
Pharaoh is plagued with lice and flies, Ephraim
consumed as with a moth, and Herod eaten of worms.
[3.] See how God delights not only to bring down
proud men, but to bring them down in such a way
as is most mortifying, and pours most contempt upon
them. Herod is not only destroyed, but destroved
by worms, that the pride of his glory may be efiec-
tualy stained.
This story of the death of Herod is particularly
related by Josephus, a Jew, Antiquit. lib. 19. cap. 7.
thus : “That Herod came down to Cesarea, to cele¬
brate a festival in honour of Cxsar; that the second
day of the festival, he went in the morning to the
theatre, clothed with that splendid robe mentioned
before ; that his flatterers saluted him as a god,
begged that he would be propitious to them ; that
hitherto they had reverenced him as a man, but
now they would confess to be in him something
more excellent than a mortal nature. That he did
not refuse or correct this impious flattery ; (so the
historian expresses it ;) but, presently after, looking
up, he saw an owl perched over his head, and was
at the same instant seized with a most violent pain
in his bowels, and gripes in his belly, which were
exquisite from the very first ; that he turned his
eyes upon his friends, and said to this purpose ; Now
I, whom you called a god, and therefore immortal,
must be proved a man, and mortal. That his tor¬
ture continued without intermission, or the least
abatement, and then he died in the fifty-fourth year
of his age, when he had been king seven years.
II. The progress of the gospel after this.
1. The word of God grew and multiplied ; as
seed sown, which comes up with a great increase
thirty, sixtv, a hundred-fold ; wherever the gospel
was preached, multitudes embraced it, and were
added to the church bv it, v. 24. After the death
of James, the word of God grew ; for the church,
the more it was afflicted, the more it multiplied,
like Israel in Egvpt. The courage and com foil of
the martyrs, and God’s owning them, did more to
invite them to Christianity, than their sufferings did
to deter them from it. After the death of Herod
the word of God got ground. When such a perse¬
cutor was taken off by a dreadful judgment, many
were thereby convinced, that the cause of Christi¬
anity was doubtless the cause of Christ, and there¬
fore ernbmced it.
2. Barnabas and Saul returned to Antioch as
soon as they had dispatched the business they were
sent upon ; JiTien they had fulfilled their ministry,
had paid in their money to the proper persons.
1-26
THE ACTS, XIII.
and taken care about the due distribution of it to
those for whom it was collected, they returned from
Jerusalem. Though they had a great many friends
there, yet at present their work lay at Antioch ; and
where our business is, there we should be ; and no
longer from it than is requisite. When a minister
is called abroad upon any service, when he has ful¬
filled that ministry, he ought to remember that he
has work to do at home, which wants him there,
and calls him thither. Barnabas and Saul, when
they went to Antioch, took with them John, whose
surname was Mark, at whose mother’s house they
had that meeting for prayer which we read of v. 12.
She was sister to Barnabas. It is probable that Bar¬
nabas lodged there, and perhaps Paul with him,
while they were at Jerusalem, and that was it that
occasii^ied the meeting there at that time ; for
wherever Paul was, he would have some good work
a doing ; and their intimacy in that family while
they were at Jerusalem, occasioned their taking a
son of that family with them when they returned,
to be trained up under them, and employed by them,
in the service of the gospel. Educating young men
for the ministry, and entering them into it, is a very
good work for elder ministers to take care of, and of
good service to the rising generation.
CHAP. XIII.
We have not yet met with any thing concerning the spreading
of the gospel to the Gentiles, which bears any proportion
to the largeness of that commission, Go, and disciple all
nations. The door was opened in the baptizing of Corne¬
lius and his friends; but since then we had the gospel
preached to the Jews only, ch. 11.. 19. It should seem as
if the light which began to shine upon the Gentile world,
had withdrawn itself. But here in this chapter that work,
that great good work, is revived in the midst of the years ;
and though the Jews shall still have the first offer of the
gospel made to them, yet, upon their refusal, the Gentiles
shall have their share of the offer of it. Here is, I. The
solemn ordination of Barnabas and Saul, by divine direc¬
tion, to the ministry, to the great work of spreading the gos¬
pel among tne nations about, (and it is probable that other
apostles or apostolical men dispersed themselves by order
from Christ, upon the same errand, v. 1 ..3.) II. Their
preaching the gospel in Cyprus, and the opposition they
met with there from Elymas the sorcerer, v. '4. . 13. III.
The heads of a sermon which Paul preached to the Jews
at Antioch in Pisidia, in their synagogue, which is given
us as a specimen of what they usually preached to the
Jews, and the method they took with them, v. 14 . . 41. IV.
The preaching of the gospel to the Gentiles at their request,
and upon the Jews’ refusal of it, wherein the apostles jus¬
tified themselves against the displeasure which the Jews
conceived at it, and God owned them, v. 42 . . 49. V. The
trouble which the infidel Jews gave to the apostles, which
obliged them to remove to another place, (v. 50. . 52.) so
that the design of this chapter is to shew how cautiously,
how gradually, and with what good reason, the apostles
carried the gospel into the Gentile world, and admitted
the Gentiles into the church, which was so great an offence
to the Jews, and which Paul is so industrious to justify in
his epistles.
l. VOW there were in the church that
was at Antioch, certain prophets
and teachers ; as Barnabas, and Simeon
that was called Niger, and Lucius of Cy-
rene, and Manaen, which had been brought
up with Herod the tetrarch, and Saul. 2.
As they ministered to the Lord, and fast¬
ed, the Holy Ghost said, Separate me Bar¬
nabas and Saul for the work whereunto I
have called them. 3. And when they had
fasted and prayed, and laid their Hinds on
them, they sent them away.
We have here a divine warrant and commission
to Barnabas and Saul, to go and preach the gospel
among the Gentiles, and their ordination to that
service by the imposition of hands, with fasting ami
prayer.
I. Here is an account of the present state of the
church at Antioch, which was planted ch. 11. 20.
1. How well furnished it was with good ministers ;
there were there certain J iro/ihets and teachers, (x>.
1.) men that were eminent for gifts, graces, and use¬
fulness. Christ, when he ascended on high, gave
some pro/ihets, and some teachers; fEph. 4. 11.)
these were both. Agabus seems to have been a
prophet, and not a teacher ; and many were teach¬
ers, who were not prophets ; but those were at times
divinely inspired, and nad instructions immediately
from heaven upon special occasions, which gave
them the title of prophets ; and withal they were
stated teachers of the church in their religious as¬
semblies, expounded the scriptures, and opened
the doctrine of Christ with suitable applications.
These were the prophets, and scribes, or teachers,
which Christ promised to send, (Matt. 23. 34.) such
as were every way qualified for the service of the
Christian church. Antioch was a great city, and
the Christians there were many, so that they could
not all meet in one place ; it was therefore requisite
they should have many teachers, to preside in their
respective assemblies, and to deliver God’s mind to
them. Barnabas is first named, probably because
he was the eldest, and Saul last, probably because he
was the youngest ; but afterward the last became
first, and Saul more eminent in the church.
Three others are mentioned. (1.) Simeon, or
Simon, who for distinction-sake was called Ariger,
Simon the Black, from the colour of his hair; like
him that with us was surnamed the Black Prince.
2.) Luciits of Cvrene, who, some think, (and Dr.
jightfoot inclines to it,) was the same with this
Luke that wrote the Acts ; originally a Cyrenian,
and educated in the Cyrenian college or synagogue
at Jerusalem, and there first receiving the gospel.
(3.) Manaen, a person of some quality, as it should
seem, for he was brought u/i with Herocl the te¬
trarch ; either nursed ot the same milk, or bred at
the same school, or pupil to the same tutor, or ra¬
ther one that was his constant colleague and com¬
panion ; that in every part of his education was his
comrade and intimate, which gave him a fair pros¬
pect of preferment at court, and yet for Christ’s
sake he quitted all the hopes of it ; like Moses, who,
when he was come to years, refused to be called the
son of Pharaoh’s daughter. Had he joined in with
Herod, with whom he was brought up, he might
have had Blastus’s place, and have been his cham¬
berlain ; but it is better to be fellow-sufferer with a
saint than fellow-persecutor with a tetrarch.
2. How well employed they were ; ( v . 2.) They
ministered to the Lord, and fasted. Observe, (1.)
Diligent faithful teachers do truly minister unto the
Lord. They that instruct Christians, serve Christ ;
they really do him honour, and carry on the interest
of his kingdom. They that minister to the church
in praying and preaching, (both which are included
here,) minister unto the Lord, for they are the
church’s servants for Christ’s sake ; to him they
musthave an eyein their ministrations, and from him
they shall have their recompense. (2.) Ministering
unto the Lord, in one way or other, ought to he the
stated business of churches and their teachers ; to
this work time ought to be set apart, nay it is set
apart, and in this work we ought to spend some part
of every day. What have we to do as Christians and
ministers but to se?~ae the Lord Christ ? Col. 3. 24.
Rom. 14. 1<8. (3.) Religious fasting is of use in our
ministering to the Lord, both as a sign of our hu¬
miliation and a means of our mortification. Though
it was not so much practised by the disciples of
Christ while the Bridegroom was with them, as it
127
THE ACTS, XJII.
tv as by the disciples of John, and of the Pharisees ; I
yet alter the Bridegroom was taken away, they
abounded in it, as those that had well learned to deny
themselves, and to endure hardness.
II. The orders given by the Holy Ghost for the '
setting apart of Barnabas and Saul, while they were |
engaged in public exercises ; the ministers of the j
several congregations in the city joining in one solemn j
fast or day of prayer, the Holy Ghost said, either by
a voice from heaven, or by a strong impulse on the
minds of those of them that were prophets, Sefiarate
me Barnabas and Saul for the work whereunto I
have called them. He does no specify the work,
but refers to a former call which they themselves
knew the meaning of, whether others did or no ; as
for Saul, he was particularly told that he must bear
Christ’s name to the Gentiles, ( ch . 9. 15.) that he
must be sent to the Gentiles, ( ch . 22. 21.) the matter
was settled between them at Jerusalem before this,
that as Peter, James and John, laid out themselves
among them of the circumcision, so Paul and Bar¬
nabas should go to the heathen. Gal. 2. 7 — 9. Bar¬
nabas, it is likely, knew himself designed for that
service as well as Paul. Yet they would not thrust
themselves into this harvest, though it appeared
Elenteous, till they received their orders from the
nrd of the harvest ; Thrust in thy sickle, for the
harvest is rifle, Rev. 14. 15. The orders were, Se¬
parate me Barnabas and Saul. Observe here,
1. Christ by his Spirit has the nomination of his
ministers ; for it is by the Spirit of Christ that they
are both qualified in some measure for his service,
inclined to it, and taken off from other cares incon¬
sistent with it. There are some whom the Holy
Ghost lias separated for the service of Christ, has
distinguished from others as men that are offered,
and that willingly offer themselves to the temple-
service ; and concerning them, directions are given to
those who are competent judges of the sufficiency of
the abilities, and the sincerity of the inclination, to
separate them.
2. Christ’s ministers are separated to him and to
the Holy Ghost ; Separate them to me ; they are to
be employed in Christ’s work, and under the Spirit’s
guidance, to the glory of God the Father.
3. All that are separated to Christ as his min¬
isters, are separated to work ; Christ keeps no
servants to be idle. If any man desires the office
of a bishop, he desires a good work ; that is it which
he is separated to, to labour in the word and doc¬
trine. They are separated to take pains, not to take
state.
4. The work of Christ’s ministers, to which they
are to be separated, is work that is already set¬
tled, and that which all Christ’s ministers hitherto
have been called to, and which they themselves
have first been, by an external call, directed to, and
have chosen.
III. Their ordination, pursuant to these orders :
not to the ministry in general, (Barnabas and Saul
had both of them been ministers long before this,)
but to a particular service in the ministry, which
had something peculiar in it, and which required jj
a fresh commission ; which commission God saw fit
at this time to transmit by the hands of these prophets
and teachers, for the giving of this direction to the
church, that teachers should ordain teachers, (for
prophets we are not now any longer to expect,) and
that those who have the dispensing of the oracles of i
Christ committed to them, should, for the benefit of
posterity, commit the same to faithful men, who shall
be able also to teach others, 2 Tim. 2. 2. So here,
Simeon, and Lucius, and Manaen. faithful teachers
at this time in the church of Antioch, when they had
fasted and prayed, laid their hands on Barnabas
and Saul, and sent them away, (i/. 3.) according to
the directions received. Observe,
1. They prayed for them. When good men are
going fon.li about good work, thev ought to be so¬
lemnly and particularly prayed for, especially by
their brethren that are their fellow-labourers and
fellow-soldiers.
2. They joined fasting with their prayers, as
they did in their other ministrations, v. 3. Christ
has taught tis this by his abstaining from sleep, (a
night-fast, if I may so call it,) the night before he
sent forth his apostles, that he might spend it in
prayer.
3. They laid their hands on them. Hereby, (1.)
They gave them their manumission, dismission, or
discharge, from the present service they were en¬
gaged in, in the church of Antioch ; acknowledging
not only that they went off fairly and with consent,
but honourably and with a good report. (2.) They
implored a blessing upon them in their present un¬
dertaking, begged that God would be with them,
and give them success; and in order to this, that
they might be filled with the Holy Ghost in their
work. This Very thing is explained ch. 14. 26. where
it is said, concerning Paul and Barnabas, that from
Antioch they had been recommended to the grace of
God for the work which they fulfilled. As it was an
instance of the humility of Barnabas and Saul, that
they submitted to the imposition of the hands of those
that were their equals, or rather their inferiors ; so
it was of the good disposition of the other teachers,
that they did not envy Barnabas and Saul the honour
to which they were preferred, but cheerfully com¬
mitted it to them, with hearty prayers for them ;
and they sent them away with all expedition, out of
a concern for those countries where they were to
break up fallow ground.
4. So they, being sent forth by 1 he Holy
Ghost, departed unto Seleucia ; and from
thence they sailed to Cyprus. 5. And when
they were at Salamis, they preached the
word of God in the synagogues of the Jews :
and they had also John to their minister.
6. And when they had gone through the
isle unto Paphos, they found a certain •sor¬
cerer, a false prophet, a Jew, whose name
was Bar-jesus : 7. Which was with the
deputy of the country, Sergius Pa ulus, a
prudent man ; who called for Barnabas and
Saul, and desired to hear the word of God.
8. But Elymas the sorcerer, (for so is his
name by interpretation,) withstood them,
seeking to turn away the deputy from the
faith. 9. Then Saul, (who also is called
Paul,) filled with the Holy Ghost, set. his
eyes on him; 10. And said, O full of all
subtlety and all mischief, thou child of the
devil, thou enemy of all righteousness, w ilt
thou not cease to pervert the right ways of
the Lord ? 1 1. And now, behold, the hand
of the Lord is upon thee, and thou shalt be
blind, not seeing the sun for a season. And
immediately there fell on him a mist and a
darkness; and he went about seeking some
to lead him by the hand. 12. Then the
deputy, when he sawT what was done, be¬
lieved, being astonished at the doctrine of
the Lord. 13. Now when Paul and his
company loosed from Paphos, they came
123
THE ACTS, XIII.
to Perga in Pamphylia : and John depart¬
ing from them returned to Jerusalem.
In these verses, we have,
I. A general account of the coming of Barnabas
and Saul to the famous island of Cyprus ; and per¬
haps thitherward they steered their course, because
Barnabas was a native of that country, (ch. 4. 36.)
and he was willing they should have the first fruits
of his labours, pursuant to his new commission. Ob¬
serve,
1. Their being sent forth by the Holy Ghost was
the great thing that encouraged them in this under¬
taking, v. 4. If the Holy Ghost send them forth,
he will go along with them, strengthen them, carry
them on in their work, and give them success ; and
then they fear no colours, but can cheerfully venture
upon a stormy sea from Antioch, which was now to
them a quiet harbour.
2. They came to Seleucia, the sea-port town op¬
posite to Cyprus, from thence crossed the sea to
Cyprus ; and in that island the first city they came
to, was, Salamis, a city on the east side of the island,
(t>. 5.) and when they had sown good seed there,
thence they went onward through the isle, (v. 6.)
till they came to Paphos, which lay on the western
coast.
3. They fireached the word of God, wherever
they came, in the synagogues of the Jews ; so far
were they from excluding them, that they gave
them the preference, and so left those among them,
who believed not, inexcusable ; they would have
gathered them, but they would not. They did not
act clandestinely, nor preach the Messiah to others
unknown to them, but laid their doctrine open to the
censure of the rulers of their synagogues, who might,
if they had any thing to say, object against it. Nor
would they have acted separately, but in concert
with them, if they had not driven them out from
them, and from their synagogues.
4. They had John to their minister ; not their ser¬
vant in common things, but their assistant, in the
things of God ; either to prepare their way in places
where they designed to come, or to carry on their
work in places where they had begun it, or to con¬
verse familiarly with those to whom they preached
publicly, and explain things to them ; and such a
one might be many ways of use to them, especially
in a strange country.
II. A particular account of their encounter with
Ely mas the sorcerer, whom they met with at Pa/ihos,
where the governor resided ; a place famous for a
temple built to Venus there, thence called Pa/ihia
Venus ; and therefore there was more than ordinary
need that the Son of God should be manifested to de¬
stroy the works of the devil.
1. There the defiuly, a Gentile, Sergius Paulus
by name, encouraged the apostles, and was willing
to hear their message. He was governor of the coun¬
try, under the Roman emperor ; proconsul or pro¬
praetor, such a one as we should call lord lieutenant
of the island ; he had the character of a prudent
man, an intelligent, considerate man, that was ruled
by reason, not passion or prejudice ; which appeared
by this, that, having a character of Barnabas and
Saul, he sent for them, and desired to hear the word
of God. Note, That which we hear has a tendency
to lead us to God, it is prudence to desire to hear
more of it. Those are wise people, however they
may be ranked among the foolish of this world, who
are inquisitive after the mind and will of God. Though
he was a great man, and a man in authority, and the
preachers of the gospel were men that made no figure,
yet, if they have a message from God, let him know
what it is, and if it appear fo be so, he is ready to
receive it.
2. There Elvmas, a Jew, a sorcerer, opposed them,
and did all he could to obstruct their progress. This
justified the apostles in turning to the Gentiles, that
this Jew was so malignant against them.
(1.) This Elymas was a pretender to the gift oj
prophecy , a sorcerer, a false-prophet ; one that
would be taken for a divine, because he was skilled
in the arts of divination ; was a conjurer, and took on
him to tell people their fortune, and to discover
things lost, and probably was in league with the
devil for that purpose ; his name was Bar-jesus —
the son of Joshua ; it signifies the son of salvation ;
but the Syriac calls him, Bar-shoma — the son oj
pride ; filius inflationis — the son of inf am motion.
(2.) He was hanging on at court, was with the de¬
puty of the country ; it does not appear that the
deputy called for him, as he did for Barnabas and
Saul ; but he thrust himself upon him, aiming, no
doubt, to make a hand of him, and get money by
him.
(3.) He made it his business to withstand Barna¬
bas and Saul, as the magicians of Egypt, in Pha¬
raoh’s court, withstood Moses and Jar on, 2 Tim. 3.
8. He set up himself to be a messenger from hea¬
ven, and denied that they were. And thus he sought
to turn , away the deputy from the faith, (y. 8.) to
keep him from receiving the gospel, which he saw
him inclined to do. Note, Satan is in a special man¬
ner busy with great men and men in power, to keep
them from being religious; because he knows that
their example, whether good or bad, will have an
influence upon many. And those who are any way
instrumental to prejudice people against the truths
and ways of Christ, are doing the devil’s work.
(4.) Saul ( who is here for the first time called
Paul, and never after Saul ) fell upon him for this
with a holy indignation. Saul, -who also is called
Paul, v. 9. Saul was his name as he was a Hebrew,
and of the tribe of Bmjamin ; Paul was his name as
he was a citizen of Rome. Hitherto we have had
him mostly conversant among the Jews, and there¬
fore called by his Jewish name ; hut now when he is
sent forth among the Gentiles, he is cadled by his
Roman name, to put somewhat of a reputation upon
him. in the Roman cities ; Paulus being a very com-
mon name among them. But, some think, he was
never called Paul till now that he was instrumental
in the conversion of Sergius Paulus to the faith cf
Christ, and that he took that name Paulus as a
memorial of that victory obtained by the gospel of
Christ ; as among the Remans he that had conquer¬
ed a country, took his denomination from it, as Ger-
manicus, Britannicus, Hfricanus ; or rather, Ser¬
gius Paulus himself gave him the name Paulus, in
token of his favour and respect to him, as Vespasian
gave his name Flavius to Josephus the Jew. Now
of Paul it is said,
[1.] That he was filled with the Holy Ghost upon
this occasion, filled with the holy zeal against a pro¬
fessed enemy of Christ, which was one of the graces
of the Holy Ghost; a spirit of burning ; filled with
power to denounce the wrath of God against him,
which was one of the gifts of the Holy Ghost : a spi¬
rit of judgment. He felt a more than ordinary fer¬
vour m his mind, as the prophet did when he was
full of fiower by the Spirit of the Lord ; (Mic. 3. 8.)
and another prophet when his /ore was made harder
than flint; (Ezek. 3. 9.) and another when his mouth
was made like a sharp sword, Isa. 49. 2. W hat
Paul said, did not come from any personal resent¬
ment, but from the strong impressions which the
Holy Ghost made upon his spirit.
[2. ] He set his eyes upon him, to face him down,
and to shew a holy boldness, in opposition to hi 5
j wicked impudence. He set his eyes upon him, as
1 an indication that the eye of the heart-searching God
was upon him, and saw through and through lfim ;
I ay, that the face of the lord was against him, P'-
THE ACTS, XIII. 129
34. 16. He fixed his eyes upon him, to see if he
could discern in his countenance any marks of re¬
morse for what he had done; which, if he could have
discerned the least sign of, it had prevented the en¬
suing doom.
[3.] He gave him his true character, not in pas¬
sion, but by the Holy Ghost, who knows men better
than they know themselves, v. 10. He describes
him to be,
First, An agent for hell; and such there have been
upon this earth (the seat of the war between the seed
of the woman and of the serpent J ever since Cain,
who was of that wicked one, an incarnate devil, slew
his brother, for no other reason than because his own
works were evil, and his brother's righteous. This
Elymas, though called Bar-jesus — a son of Jesus,
was really a child of the devil, bore his image, did
his lusts, and served his interests, John 8. 44. In
two things he resembled the devil, as a child does
his father. 1. In craft ; the serpent was more subtle
than any beast of the field; (Gen. 3. 1.) and Elymas,
though void of all wisdom, was full of subtlety, ex¬
pert in all the arts of deceiving men, and imposing
upon them. 2. In malice ; he was full of all mis¬
chief; a spiteful, ill-conditioned man ; and a sworn
implacable enemy to God and goodness. Note, A
fulness of subtlety and mischief together, make a
man indeed a child of the devil.
Secondly, An adversary to heaven ; if he be a child
of the devil, it follows of course that he is an enemy
to all righteousness, for the devil is so. Note, Those
that are enemies to the doctrine of Christ, are ene¬
mies to all righteousness, for in it all righteousness
is summed up and fulfilled.
[4. ] He charged upon him his present crime,, and
expostulated with him upon it ; “ IVilt thou not cease
to pervert the right ways of the Lord, to misrepre¬
sent them, to put false colours upon them, and so to
discourage people from entering into them, and
walking in them ?” Note, First, The ways of the
Lord are right : they are all so, they are perfectly
so. The ways of the Lord Jesus are right, the only
right ways to heaven and happiness. Secondly,
There are those who pervert these right ways, who
not only wander out of these ways themselves, (as
Elihu’s penitent, who owns, I have perverted that
which was right, and it profited me not,) but mis¬
lead others, and suggest to them unjust prejudices
against these ways : as if the doctrine of Christ were
uncertain and precarious, the laws of Christ unrea¬
sonable and impracticable, and the service of Christ
unpleasant and unprofitable ; which is an unjust per¬
verting of the right ways of the Lord, and making
them to seem crooked ways. Thirdly, Those who
pervert the right ways of the Lord, are commonly
so hardened in it, that though the equity of those
ways be set before them by the most powerful and
commanding evidence, yet they will not cease to do
it. Ftsi suaseris, non persuaseris — You jnay advise,
but you will never persuade ; they will have it their
own way, they have loved strangers, and after them
they will go.
[5.] He denounced the judgment of God upon
him, in a pi-esent blindness ; ( v . 11.) “ And now be¬
hold, the hand of the Lord is upon thee, a righteous
hand. God is now about to lay hands on thee, and
make thee his prisoner, for thou art taken in arms
against him ; thou shall be blind, not seeing the sun
for a season .” This was designed both for the
proof of his crime, as it was a miracle wrought to
confirm the right ways of the Lord, and consequently
to shew the wickedness of him who would not cease
to pervert them ; as also for the punishment of his
crime. It was a suitable punishment ; he shut his
eyes, the eyes of his mind, against the light of the
gospel, and therefore justly were the eyes of his
'jodv shut against the light of the sun ; he sought to
Vol. vi -R
blind the deputy, as an agent for the god of this
world, ( who blindeth the minds of them that believe
not, lest the light of the gospel should shine unto them,
2 Cor. 4. 4.) and therefore is himself struck blind •
et it was a moderate punishment, he was only struck
lind, when he might most justly have been struck
dead ; and that it was only for a season ; if he will
repent, and give glory to Cod, by making confes¬
sion, his sight shall be restored ; nay, it should seem,
though he do not, yet his sight shall be restored, to
try if he will be led to repentance, either by the
judgments of God or by his mercies.
[6.] This judgment was immediately executed ;
there fell on him a mist and a darkness, as on the
Sodomites when they persecuted Lot, and on the
Syrians when they persecuted Elisha ; this silenced
him presently, filled him with confusion, and was
an effectual confutation of all he said against the
doctrine of Christ. Let not him any more pretend
to be a guide to the deputy’s conscience, who is him
self struck blind. It was also an earnest to him of a
much sorer punishment if he repent not ; for he is
one of those wandering stars to whom is reserved the
blackness of darkness for ever, Jude 13. Elymas did
himself proclaim the truth of the miracle, when he
went about seeking some to lead him by the hand;
and where now is all his skill in sorcery, upon which
he had so much valued himself, when he can neither
find his way himself, nor find a friend that will be
so kind as to lead him !
3. Notwithstanding all the endeavours of Elymas
to turn away the deputy from the faith, he was
brought to believe, and this miracle, wrought upon
the magician himself, (like the boils of Egypt, which
were upon the magicians, so that they could not stand
before Moses, Exod. 9. 11.) contributed to it. The
deputy was a very sensible man, and observed some¬
thing uncommon, and which spake its divine origi¬
nal,
(1.) In Paul’s preaching ; he was astonished at the
doctrine of the Lord, the Lord Christ, the doctrine
that is from him, the discoveries he has made of the
Father ; the doctrine that is concerning him, his per¬
son, natures, offices, undertaking. Note, The doc¬
trine of Christ has a great deal in it that is astonish¬
ing ; and the more we know of it, the more reason
we shall see to wonder and stand amazed at it.
(2. ) In this miracle ; when he saw what was done,
and how much Paul’s power transcended that of the
magician, and how plainly Elymas was baffled and
confounded, he believed. It is not said that he was
baptized, and so made a complete convert, but it is
probable that he was. Paul would not do his busi¬
ness by the halves ; as for God, his work is perfect.
When he became a Christian, he neither laid down
his government, nor was turned out of it, but we
may suppose, as a Christian magistrate, by his influ
ence helped very much to propagate Christianity in
that island. The tradition of the Roman church,
which has taken care to find bishopricks for all the
eminent converts we read of in the j4cts, has made
this Sergius Paulus Bishop of Narbon in France, left
there bv Paul in his journey to Spain.
III. Their departure from the island of Cyprus.
It is probable that they did a great deal more there
than is recorded, where an account is given only of
that which was extraordinary — the conversion of the
deputv. When thev had done what they had to do,
1. They quitted the country, and went to Perga.
Those that went, were Paul, and his company,
which, it is probable, was increased in Cyprus, many
being desirous to accompany him. A a n-igi
i-cy riat/xov — 77 iey that were about Paul, loosed from
Paphos ; which supposes that he went too ; but such
an affection had his new friends for him, that they
were always about him, and by their good will would
be never from him.
130
THE ACTS, XIII.
2. Then John Mark quitted them , and returned
to Jerusalem , without the consent of Paul and Bar¬
nabas ; either he did not like the work, or he wanted
to go see his mother. It was his fault, and we shall
hear of it again.
1 4. But when they departed from Perga,
they came to Antioch in Pisidia, and went
into the synagogue on the sabbath-day, and
sat down. 1 5. And after the reading of the
law and the prophets, the rulers of the sy¬
nagogue sent unto them, saying, Ye men
and brethren, if ye have any word of ex¬
hortation for the people, say on. 1 6. Then
Paul stood up, and beckoning with his hand
said, Men of Israel, and ye that fear Cod,
give audience. 17. The God of this peo¬
ple of Israel chose our fathers, and exalted
the people when they dwelt as strangers in
the land of Egypt, and with an high arm
brought he them out of it. 18. And about
the time of forty years suffered he their
manners in the wilderness. 1 9. And when
he had destroyed seven nations in the land
of Canaan, he divided their land to them
by lot. 20. And after that he gave unto
them judges about the space of four hun¬
dred and fifty years, until Samuel the pro¬
phet. 21. And afterward they desired a
king : and God gave unto them Saul the
son of Cis, a man of the tribe of Benjamin,
by the space of forty years. 22. And when
he had removed him, he raised up unto
them David to be their king ; to whom also
he gave testimony, and said, I have found
David the son of Jesse, a man after mine
own heart, which shall fulfil all my will.
23. Of this man’s seed hath God, according
to his promise, raised unto Israel a Saviour,
Jesus : 24. When John had first preached
before his coming the baptism of repen¬
tance to all the people of Israel. 25. And
as John fulfilled his course, he said, Who
think ye that I am ? I am not he. But,
behold, there cometh one after me, whose
shoes of his feet I am not worthy to loose.
26. Men and brethren, children of the stock
ol Abraham, and whosoever among you
feareth God, to you is the word of this sal¬
vation sent. 27. For they that dwell at
Jerusalem, and their rulers, because they
knew him not, nor yet the voices of the
prophets which are read every sabbath-day,
they have fulfilled them in condemning him.
28. And though they found no cause of
death in him , yet desired they Pilate that he
should be slain. 29. And when they had
fulfilled all that was written of him, they
took him down from the tree, and laid him
in a sepulchre. 30. But God raised him
from the dead : 31. And he was seen many
days of them which came up with him from
Galilee to Jerusalem, who are his witnesses
unto the people. 32. And we declare unto
you glad tidings, how that the promise
which was made unto the fathers, 33. God
hath fulfilled the same unto us their chil¬
dren, in that he hath raised up Jesus again ;
as it is also written in the second psalm,
Thou art my Son, this day have I begotten
thee. 34. And as concerning that he raised
him up from the dead, now no more to re
turn to corruption, he said on this wise, 1
will give you the sure mercies of David.
35. Wherefore he saith also in another
psalm, Thou shaft not suffer thine Holy
One to see corruption. 36. For David,
after he had served his own generation by
the will of God, fell on sleep, and was laid
unto his fathers, and saw corruption : 37.
But he, whom God raised again, saw no
corruption. 38. Be it known unto you
therefore, men and brethren, that through
this man is preached unto you the forgive¬
ness of sins : 39. And by him all that be¬
lieve are justified from all things, from
which ye could not be justified by the law
of Moses. 40. Beware therefore, lest that
come upon you, which is spoken of in the
prophets; 41. Behold, ye despisers, and
wonder, and perish : for I work a work in
your days, a work which ye shall in no
wise believe, though a man declare it unto
you.
Perga in Pamphylia was a noted place, especially
for a temple there erected to the goddess Diana, yet
nothing at all is related of what Paul and Barnabas
did there, only that thither they came, (x\ 13.) and
thence they departed, v. 14. But the history of the
apostles’ travels, as that of Christ’s, passes by many
things worthy to have been recorded, because if all
should have been written, the world could not nave
contained the books.
But the next place we find them in, is, another
Antioch, said to be in Pisidia, to distinguish it from
that Antioch in Syria, from whence they were sent
out. Pisidia was a province of the Lesser Asia, bor¬
dering upon Pamphylia ; this Antioch, it is likely,
was the metropolis of it ; abundance of Jews lived
there, and to them the gospel was to be first preach¬
ed ; and Paul’s sermon to them is what we have in
these verses, which, it is likely, is the substance of
what was preached by the apostles generally to the
Jews in all places ; for in dealing with them, the
proper way was to shew them how the New Testa¬
ment, which they would have them to receive, ex¬
actly agreed with the Old Testament, which they
not only received, but were zealous for.
We have here,
I. The appearance which Paul and Barnabas
made in a religious assembly of the Jews at Antioch ,
v. 14. Though they had lately had such good sue
cess with a Roman deputy, yet, when they came to
Antioch, they did not inquire for the chief magis¬
trate, or make their court to him, but they applied
themselves to the Jews ; which is a further proof of
their good affection to them, and their desire of their
welfare.
131
THE ACTS, XIII.
1. They observed their time of worship, on the
sabbath-day , the Jewish sabbath. The first day of
the week they observed among themselves as a
Christian sabbath ; but if they will meet the Jews,
it must be on the seventh-day sabbath ; which
therefore, upon such occasions, they did as yet
sometimes observe. For though it was by the death
of Christ that the ceremonial law died, yet it was
in the ruins of Jerusalem that it was to be buried ;
and therefore, though the morality of the fourth
commandment was entirely transferred to the Chris¬
tian sabbath, yet it was not incongruous to join with
the Jews in their sabbath-sanctification.
2. They met them in their place of worship, in
the synagogue. Note, Sabbath-days should be kept
holy in solemn assemblies, they are instituted chiefly
for public worship ; the sabbath-day is a holy con¬
vocation, and for that reason no servile work must
be done therein. Paul and Barnabas were stran¬
gers ; but wherever we come, we must inquire out
God’s faithful worshippers, and join with them, (as
these apostles here did, ) as those that desire to keep
up a communion with all saints ; though they were
strangers, yet they were admitted into the syna¬
gogue, and to sit down there. Care should be taken
in places of public worship, that strangers be ac¬
commodated, even the poorest ; for those we know
nothing else of, we know this, that they have pre¬
cious souls, which our charity binds us to be con¬
cerned for.
II. The invitation given them to preach.
1. The usual service of the synagogue was per¬
formed ; \v. 15. ) The law and the prophets were
read, a portion of each, the lessons for the jday.
Note, When we come together to worship God, we
must do it not only by prayer and praise, but by the
reading and hearing of the word of God ; hereby we
ive him the glory due to his name, as our Lord and
awgiver.
2. When that was done, they were asked, by the
rulers of the synagogue, to give them a sermon ;
(y. 15.) they sent a messenger to them with this
respectful message, Men and. brethren, if ye have
any word of exhortation for the people, say on. It
is probable that the rulers of the synagogue had
met with them, and been in private conversation
with them before ; and if they had not an affection
to the gospel, yet they had at least the curiosity to
hear Paul preach ; and therefore, not only gave him
permission, but begged the favour of him, that he
would speak a word of exhortation to the people.
Note, (1.) The bare reading of the scriptures in the
ublic assemblies is not sufficient, but they should
e expounded, and the people exhorted out of them.
This is spreading the net, and assisting people in
doing that which is necessary to the making of the
word profitable to them — that is, the applying of it
to themselves. (2.) Those that preside, and have
power, in public assemblies, should provide for a
word of exhortation to the people, whenever they
come together. (3.) Sometimes a word of exhorta¬
tion from a strange minister may be of great use to
the people, provided he be well approved. It is
likely, Paul did often preach in the synagogue, when
he was no! thus invited to it by the rulers of the
synagogues ; for he often preached with much con¬
tention, 1 Thess. 2. 2. But these were more noble,
more generous, than the rulers of the synagogues
commonly were.
III. The sermon Paul preached in the synagogue
of the Jews, at the invitation of the rulers of the
synagogue. He gladly embraced the opportunity
given him tc preach Christ to his countrymen the
Jews ; he did not object to them, that he was a
stranger, and that it was none of his business ; nor
object to himself, that he may get ill-will by preach¬
ing Christ among the Jews ; but stood up, as one pre-
ared and determined to speak, and beckoned with
is hand, to excite and prepare them to hear ; he
waved his hand as.au orator, not only desiring silence
and attention, but endeavouring to move affection,
and to shew himself in earnest. Perhaps, upon the
moving of them to give an exhortation to the people,
there were those in the synagogue, that were ready
to mutiny against the rulers, and opposed the tolera¬
tion of Paul’s preaching, and that occasioned some
tumult and commotion, which Paul endeavoured to
quiet by that decent motion of his hand ; as also by
his modest desire of a patient impartial hearing;
“ Men of Israel, that are Jews by birth, and ye that
fear God, that are proselyted to the Jewish religion,
five audience ; let me beg your attention a little, for
have something to say to you, which concerns your
everlasting peace, and would not say it in vain. ”
Now this excellent sermon is recorded, to shew
that those who preached the gospel to the Gentiles,
did it not till they had first used their utmost endea¬
vours with the Jews, to persuade them to come in,
and take the benefit of it ; and that they had no pre¬
judice at all against the Jewish nation, nor any de¬
sire that they should perish, but rather that they
should turn and live. Every thing is touched in
this sermon, that might be proper, either to con¬
vince the judgment or insinuate into the affections
of the Jews, to prevail with them to receive and em¬
brace Christ as the promised Messiah.
1. He owns them to be God’s favourite people,
whom he had taken into special relation to himself,
and for whom he had done great things. Probably,
the Jews of the dispersion, that lived in other coun¬
tries, being more in danger of mingling with the na¬
tions, were more jealous of their peculiarity than
those that lived in their own land were ; and there¬
fore Paul is here very careful to take notice of it, to
their honour.
(1.) That the God of the whole earth was, in a
particular manner, the God of this people Israel, a
God in covenant with them, and that he had given
them a revelation of his mind and will, such as he
had not given to any other nation or people ; so that
hereby they were distinguished from, and dignified
above, all their neighbours, having peculiar pre¬
cepts to be governed by, and peculiar promises to
depend upon.
(2.) That he had chosen their fathers to be his
friends : Abraham was called the friend of God ; to
be his prophets, by whom he would reveal his mind
to his church, and to be the trustees of his covenant
with the church. He puts them in mind of this, to
let them know that the reason why God favoured
them, though undeserving and ill deserving, was,
because he would adhere to the choice he had made
of their fathers, Deut. 7. 7, 8. They were beloved
purely for the fathers' sake, Rom. 11. 28.
(3.) That he had exalted that people, and put a
great deal of honour upon them, had advanced them
into a people, and raised them from nothing, then,
when they dwelt as strangers in the land of Egypt,
and had nothing in them to recommend them to the
divine favour. They ought to remember this, and
to infer from hence, that God was no debtor to
them ; for it was ex mero motu — out of his mere
good pleasure, and not upon a valuable considera¬
tion, that they had the grant of the divine favour ;
and therefore it was revocable at pleasure ; and God
did them no wrong, if he at length plucked up the
hedge of their peculiarity. But they were debtors
to him, and obliged to receive such further discove¬
ries as he should make of his will, and to admit such
further additions as he should make to his church.
(4.) That he had with a high hand brought them
out of Egypt, where they were not only strangers,
but captives ; had delivered them at the expense of
a great many miracles, both of mercy to them and
132
THE ACTS, XIII.
judgment on their oppressors ; ( signs, and wonders,
Deut. 4. 34. ) and at the expense of a great many
lives, all the first-born of Egypt, Pharaoh, and all
his host, in the Red Sea ; I gave Egypt for thy ran¬
som, gave men for thee, Isa. 43. 3, 4.
(5. ) That he had suffered their manners forty
years in the wilderness, v. 18. Some
think it should be read, tTgoocxpigiis -fv — he educated
them, because that is the word the Septuagint use
concerning the fatherly care God took ot that peo¬
ple, Deut. 1. 31. Both may be included ; for, [1.]
God made a great deal of provision for them for
forty years in the wilderness: miracles were their
daily bread, and kept them from starving ; they lack¬
ed not any thing. [2.] He exercised a great deal of
patience with them ; they were a provoking, mur¬
muring, unbelieving people ; and yet he bore with
them, did not deal with them as they deserved, but
suffered his anger many a time to be turned away by
the prayer and intercession of Moses. So many years
as we have each of us lived in this world, we must own
that God has thus been as a tender Father to us, has
supplied our wants, has fed us all our life long unto
this day, has been indulgent to us, a God of pardons,
(as he was to Israel, Neh. 9. 17.) and not extreme
to mark what we have done amiss ; we have tried
his patience, and yet not tired it. Let not the Jews
insist too much upon the privileges of their peculia¬
rity, for they had forfeited them a thousand times.
(6.) That he had put them in possession of the
land of Canaan ; (v. 19.) When he had destroyed se¬
ven nations in the land of Canaan, that were doom¬
ed to be rooted out to make room for them, he di¬
vided their land to them by lot, and put them in
possession of it. This was a signal favour of God to
them, and he owns that hereby a great honour was
put upon them, which he would not in the least de¬
rogate from.
(7.) That he had raised up men, spirited from
heaven, to deliver them out of the hands of those
that invaded their rights, and oppressed them after
their settlement in Canaan, v. 20, 21. [1.] He. gave
them judges, men qualified for public service, and,
oy an immediate impulse upon their spirits, called
to it, pro re nata — as the occasion required. Though
they were a provoking people, and were never in
servitude but their sin brought them to it, yet upon
their petition, a deliverer was raised up. The cri¬
tics find some difficulty in computing these four hun¬
dred and fifty years. From the deliverance out of
Egypt, to David’s expulsion of the Jebusites from
the strong-hold of Zion, which completed the cast¬
ing out of the heathen nations, was four hundred
and fifty years ; and most of that time they were
under judges. Others thus ; The government of
the judges, from the death of Joshua to the death
of Eli, was just three hundred thirty-nine years, but
it is said to be [£?] as it -were four hundred and fifty
years ; because the years of their servitude to the
several nations that oppressed them, though really
they were included in the years of the judges, are
yet mentioned in the history as if they had been dis¬
tinct from them. Now these, all put together, make
one hundred and eleven years, and those added to
the three hundred thirty-nine, make them fimr hun¬
dred and fifty ; as so many, though not really so
many. [2.] He governed them by a prophet, Sa¬
muel, a man divinely inspired to preside in their af¬
fairs. [3.] He afterward, at their request, set a king
over them, (y. 21.) Saul, the son of Cis. Samuel’s
government and his lasted forty years ; which was
a kind of transition from the theocracy to the kingly
government. [4.] At last, he made David their
king, v. 22. When God had removed Saul, for his
maladministration, he raised up unto them David
to be their king, and made a covenant of royalty
with him, and with his seed. Then, when he had
removed one king, he did not leave them as sheep
without a shepherd, but soon raised up another ;
raised him up from a mean and low estate, raised
him up on high, 2 Sam. 23. 1. He quotes the testi
mony God gave concerning him, First, that his
choice was divine ; I have found David, Ps. 89. 20.
God himself pitched upon him. Finding implies
seeking ; as if God had ransacked all the families
of Isi-ael to find a man fit for his purpose, and this
was he. Secondly, That his character was divine ;
a man after my own heart ; such a one as I would
have ; one on whom the image of God is stamped,
and therefore one in whom God is well pleased, and
whom he approves. This character was given of
him before he was first anointed, 1 Sam. 13. 14.
The Lord hath sought him out a man after his own-
heart, such a one as he would have. Inirclly, That
his conduct was divine, and under a divine direction ;
He shall fulfil all my will. He shall desire and en¬
deavour to do the will of God, and shall be enabled
to do it, and employed in the doing of it, and go
through with it.
Now all this seems to shew not only the special
favour of God to the people of Israel, (which the
apostle is very willing to oblige them with the ac¬
knowledgment of,) but the further favours of ano¬
ther nature, which he designed them, and which
were now, by the preaching of the gospel, offered to
them. Their deliverance out of Egypt, and settle¬
ment in Canaan, were types and figures of good
things to come ; the changes of their government
shewed that it made nothing perfect, and therefore
must give way to the spiritual kingdom of the Mes¬
siah, which was now in the setting up, and which,
if they would admit it, and submit to it, would be
the glory of their people Israel ; and therefore they
needed not conceive any jealousy at all of the preach¬
ing of the gospel, as if it tended in the least to damage
the true excellencies of the Jewish church.
2. He gives them a full account of our Lord Jesus,
passing from David to the Son of David, and shews
that this Jesus is his promised seed ; ( y . 23.) Of this
man's seed, from that root of Jesse, from that man
after God's own heart, hath God, according to his
promise, raised unto Israel a Saviour, Jesus, who
carries salvation in his name. How welcome should
the preaching of the gospel of Christ be to the Jews,
and how should they embrace it, as well worthy of
all acceptation when it brought them the tidings,
(1. ) Of a Saviour, to deliver them out of the hands
of their enemies, as the judges cf old, who were
therefore called saviours ; but this a Saviour to do
that for them, which, it appears by the history,
those could not do — to save them from their sins,
their worst enemies. (2.) A Saviour of God’s rais
ing up, that has his commission from heaven. (3.1
Raised up to be a Saviour unto Israel, to them in
the first place ; he was sent to bless them ; so far was
the gospel from designing the rejection of Israel,
that it designed the gathering of them ! (4. ) Raised
up of the seed of David, that ancient, royal family,
which the people of Israel gloried so much in, and
which at this time, to the great disgrace of the whole
nation, was buried in obscurity. It ought to be a
great satisfaction to them, that God hucl raised up
this horn of salvation for them in the house of his ser¬
vant David, Luke 1. 69. (5.) Raised up according
to his promise, the promise to David, (Ps. 132. 11.)
the promise to the Old Testament church, in the
latter times of it ; I will raise unto David a righte¬
ous branch, Jer. 23. 5. This promise was it to
which the twelve tribes hoped to come ; {ch. 26. 7.)
why then should they entertain it so coldly, now
that it was brought to them ?
Now, concerning this Jesus, he tells them,
[1.] That John the Baptist was his harbinger and
forerunner; that great man, whom all acknowledg
153
THE ACTS, XIII.
cd to be a prophet. Let them not say that the Mes¬
siah’s coming was a surprise upon them, and that
that might excuse them if they took time to consi¬
der whether they should entertain him or no ; for
they had sufficient warning by John, who preached
before his coming, v. 24. Two things he did,
First, He made way for his entrance, by preach¬
ing the baptism of repentance, not to a few select
disciples, but to all the people of Israel ; he shewed
them their sins, warned them of the wrath to come,
called them to repentance, and to bring forth fruits
meet for repentance, and bound those to this, who
were willing to be bound by the solemn rite or sign
of baptism ; and by this he made ready a people
prepared for the Lord Jesus, to whom his grace
would be acceptable, when they were thus brought
to know themselves.
Secondly, He gave notice of his approach ; (i>. 25. )
jis he fulfilled his course, when he was going on vi¬
gorously in his work, and had had powerful suc¬
cess in it, and an established interest; “Now,”
saith he to those that attended his ministry, “ Who
think ye that lam ? What notions have you of me,
what expectations from me ? You may be thinking
that I am the Messiah, whom you expect ; but you
are mistaken, lam not he: (see John 1. 20.) but he
is at the door ; behold, there cometh one immediately
after me, who will so far exceed me upon all ac¬
counts, that lam not worthy to be employed in the
meanest office about him, no, not to help him on
and off with his shoes ; whose shoes of his feet lam
not worthy to unloose ; and you may guess who that
must be.”
[2. ] That the rulers and people of the Jews, who
should have welcomed him, and been his willing,
forward, faithful subjects, were his persecutors and
murderers. When the apostles preach Christ as
the Saviour, they are so far from concealing his
ignominious death, and drawing a veil over it, that
they always preach Christ crucified, yea, and (though
that added much to the reproach of his sufferings)
crucified by his own people, by them that dwelt in
Jerusalem, the holy city : the royal city, and their
rulers, v. 27.
First, Their sin was, that though they found no
cause of death in him, could not prove him, no, nor
had any colour to suspect him, guilty of any crime,
(the judge himself that tried him, when he had
heard all they could say against him, declared he
found no fault in him,) yet they desired Pilate that
he might be slain, ( v . 28. ) and presented their ad¬
dress against Christ with such fury and outrage,
that they compelled Pilate to crucify him, not only
contrary to his inclination, but contrary to his con¬
science ; they condemned him to so great a death,
though they could not convict him of the least sin.
Paul cannot charge this upon his hearers, as Peter
did ; (c/i. 2. 23.) You have with wicked hands cruci¬
fied and slain him ; for these, though Jews, were far
enough off ; but he charges it upon the Jews at Jeru¬
salem, and the rulers, to shew what little reason
those Jews of the dispersion had to be so jealous for
the honour of their nation as they were, when it had
brought upon itself such a load and stain of guilt as
this, and how justly they might have been cut off
from all benefit by the Messiah, who had thus
abused him, and yet they were not; but, notwith¬
standing all this, the preaching of this gospel shall
begin at Jerusalem.
Secondly, The reason of this was, because they
knew him not, v. 27. They knew not who he was,
nor what errand he came into the world upon ; for
if they had known, they would not have crucified the
Lord of glory. Christ owned this in extenuation of
their crime ; They know not what they do : and so
did Peter ; I wot, that through ignorance ye did this,
ch 3. 17. It was also because they knew not the
voice of the prophets, though they heard them read
every sabbath-day ; they did not understand nor
consider that it was foretold that the Messiah should
suffer, or else they would never have been the in¬
struments of his suffering. Note, Many that read
the prophets, do not know the voice of the prophets,
do not understand the meaning of the scriptures ;
they have the sound of the gospel in their ears, but
not the sense of them in their heads, or savour of
them in their hearts. And therefore men do not
know Christ, nor know how to carry it toward him,
because they do not know the voice of the prophets,
who testified beforehand concerning Christ.
Thirdly, God overruled them for the accomplish¬
ment of the prophecies of the Old Testament ; Be¬
cause they knew not the voice of the prophets, which
wai’ned them not to touch God’s Anointed, they ful¬
filled them in condemning him ; for so it was writ¬
ten, that Messiah the Prince shall be cut off ; but not
for himself. Note, It is possible that men may be
fulfilling scripture-prophecies, even when they are
breaking scripture-precepts ; particularly in the per¬
secution of the church, as in the persecution of
Christ. And this justifies the reason which is some¬
times given for the obscurity of scripture-prophecies,
that if they were too plain and obvious, the accom¬
plishment of them would thereby be prevented.
So Paul saith here, Because they knew not the voice
of the prophets, therefore they have fulfilled them ;
which implies that if they had understood them,
they would not have fulfilled them.
Fourthly, All that was foretold concerning the
sufferings of the Messiah, was fulfilled in Christ:
(v. 29.) When they had fulfilled all the rest that
was written of him, even to the giving of him vine¬
gar to drink in his thirst, then they fulfilled what
was foretold concerning his being buried — they took
him down from the tree, and laid him in a sepulchre.
This is taken notice of here, as that which made his
resurrection the more illustrious. Christ was sepa¬
rated from this world, as those that are buried have
nothing more to do with this world, nor this world
with them. And therefore our complete separation
from sin is represented by our being burned with
Christ. And a good Christian will be willing to be
buried alive with Christ. They laid him in a se¬
pulchre, and thought they had him fast.
[3.] That he rose again from the dead, and saw
no corruption ; this was the great truth that was to
be preached ; for it is the main pillar by which the
whole fabric of the gospel is supported, and there¬
fore he insists largely upon this, and shews,
First, That he rose by consent ; when he was im¬
prisoned in the grave for our debt, he did not bi’eak
prison, but had a fair and legal discharge from the
arrest he was under ; (v. 30.) God raised him from
the dead ; sent an angel on purpose to roll away the
stone from the prison-door, returned him the spirit
which at his death he had committed into the hands
of his Father, and quickened him by the Holy Ghost.
His enemies laid him in a sepulchre, with design he
should always lie there; but God said, Mo ; and it
was soon seen whose words should stand, his or
their’s.
Secondly, That there was sufficient proof of his
being risen; (t>. 31.) Fie was seen many days, in
divers places, upon divers occasions, by them that
were most intimately acquainted with him ; for they
came up with him from Galilee to Jerusalem, were
his constant attendants, and they are his witnesses
unto the people ; they were appointed to be so, have
attested the thing many a time, and are ready to at¬
test it though they were to die for the same. Paul
says nothing of his own seeing him, (which he men¬
tions 1 Cor. 15. 8.) because it was in a vision, which
was more convincing to himself than it could be
when produced to others.
134
THE ACTS, XIII.
Thirdly, That the resurrection of Christ was the
performance of the promise made to the patriarchs ;
it was not only true news, but good news; “ In de¬
claring this, we declare unto you glad tidings, (v.
32, 33. ) which should be in a particular manner ac¬
ceptable to you Jews ; so far are we from designing
to put any slur upon you, or do you any wrong, that
the doctrine we preach, if you receive it aright, and
understand it, brings you the greatest honour and
satisfaction imaginable ; for it is in the resurrection
of Christ, that the promise which was made to your
fathers, is fulfilled to you.” He acknowledges it to
be the dignity of the Jewish nation, that to them per¬
tained the promises, (Rom. 9. 4.) that they were the
heirs of the promise, as they were the children of
the patriarchs to whom the promises were first
made. The great promise of the Old Testament
was that of the Messiah, in whom all the families of
the earth should be blessed, and not the family of
Abraham only ; though it was to be the peculiar
honour of that family, that he should be raised up
of it, yet it was to be the common benefit of all fami¬
lies, that he should be raised up to them. Note, 1.
God hath raised up Jesus, advanced him, and ex¬
alted him ; raised him again ; so we read it, meaning
from the dead. We may take in both senses. God
raised up Jesus to be a Prophet, at his baptism ; to
be a Priest to make atonement, at his death ; and to
be a King to rule over all, at his ascension ; and his
raising him up from the dead was the confirmation
and ratification of all these commissions, and proved
him raised of God to these offices. 2. This is the
fulfilling of the promises made to the fathers, the
romise of sending the Messiah, and of all those
enefits and blessings which were to be had with
him and by him ; “ This is he that should come ;
and in him you have all that God promised in the
Messiah, though not all that you promised your¬
selves.” Paul puts himself into the number of the
Jews, to whom the promise was fulfilled, to us their
children. Now if they who preached the gospel,
brought them these glad tidings, instead of looking
upon them as enemies to their nation, they ought to
caress them as their best friends, and embrace their
doctrine with both arms ; for if they valued the pro¬
mise so much, and themselves by it, much more the
performance. And the preaching of the gospel to
the Gentiles, which was the great thing that the
Jews found themselves aggrieved at, was so far from
infringing the promise made to them, that the pro¬
mise itself, that all the families of the earth should
be blessed in the Messiah, could not otherwise be
accomplished.
Fourthly, That the resurrection of Christ was the
reat proof of his being the Son of God ; and con-
rms what was written in the second Psalm ; (thus
ancient was the order in which the Psalms are now
placed;) Thou art my Son, this day have I begotten
thee. That the resurrection of Christ from the dead
was designed to evidence and evince this, is plain
from that of the apostle; (Rom. 1. 4.) He was de¬
clared to be the Son of God with power, by the re¬
surrection from the dead. When he was first raised
up out of obscurity, God declared concerning him
by a voice from heaven, This is my beloved Son,
(Matt. 3. 17.) which has a plain reference to that in
the second Psalm, Thou art my Son. Abundance
of truth there is couched in those words ; that this
Jesus was begotten of the Father before all worlds ;
was the Brightness of his glory, and the express
image of his person, as the son is of the father’s :
that he was the >.oy&, the eternal Thought of the
eternal Mind ; that he was conceived by the power
of the Holy Ghost in the womo of the virgin ; for
upon that account also, that Holy Thing was called
the Son of God ; (Luke 1. 35.) that he was God’s
Agent in creating and governing the world, and in
redeeming it and reconciling it to himst. f, and faith¬
ful as a son in his own house ; and as such was Heii
of all things. Now all this which was declared at
Christ’s baptism, and again at his transfiguration,
was undeniably proved by his resurrection. The
decree which was so long before declared, was then
confirmed ; and the reason why it was impossible he
should be held by the bands of death, was, because
he was the Son of God, and consequently had life in
himself, which he could not lay down but with a de¬
sign to resume it. When his" eternal generation is
spoken of, it is not improper to say, This day have
I begotten thee ; for from everlasting to everlasting ,
is with God as it were one and the same eternal day.
Yet it may also be accommodated to his resurrec¬
tion, in a subordinate sense, “ This day have I made
it to appear that I have begotten thee ; and this day
have 1 begotten all that are given to thee for it is
said, (1 Pet. 1. 3.) that the God and Father of our
Lord Jesus Christ, as our God and Father, hath be¬
gotten its again to a lively hope, by the resurrection
of Jesus Christ from the dead.
Fifthly, That his being raised the third day, so as
not to see corruption, and to a heavenly life, so as no
more to return to corruption, to the state of the dead,
as others did who were raised to life, further con¬
firms his being the Messiah promised.
1. He rose to die no more ; so it is expressed Rom.
6. 9. As concerning that he raised him up from the
dead, now no more to return to corruption, that is,
to the grave, which is called corruption, Job 17. 14.
Lazarus came out of the grave with his grave
clothes on, because he was to use them again ; but
Christ, having no more occasion for them, left them
behind. Now this was the fulfilling of that scrip¬
ture, (Isa. 55. 3.) I will give you the sure mercies
of David ; t<x win. C\clQ'iS ramis-a — the holy things of
David, the faithful things ; for in the promise made
to David, and in him to Christ, great stress is laid
upon the faithfulness of God, (Ps. 89. 1, 2, 5, 24,
33.) and upon the oath God had sworn by his holi¬
ness, v. 35. Now this makes them sure mercies in¬
deed, that he who is intrusted with the dispensing
of them, is risen, to die no more ; so that lie ever
lives to see his own will executed, and the blessings
he hath purchased for us, given out to us. As if
Christ had died, and had not risen again, so if he
had risen to die again, we had come short of the
sure mercies, or at least could not have been sure oi
them.
2. He rose so soon after he was dead, that his
body did not see corruption ; for it is not till the third
day that the body begins to change. Now this was
promised to David, it was one of the sure mercies oj
David ; for it was said to him in Ps. 16. 10. jVeithe?
wilt thou suffer thy Holy One to see corruption, v.
35. God had promised to David, that he would
raise up the Messiah of his seed, who should there¬
fore be a Man, but should not like other men see
corruption. This promise could not have its ac¬
complishment in David, but looked forward to
Christ.
(1.) It could not be accomplished in David him
self, (v. 36.) for David, after he had sn~ved his own
generation, by the will of God, who raised him up
to be what he was , fell asleep, and was laid to hit
fathers, and saw corruption. Here we have a short
account of the life, death, and burial, of the patri¬
arch David, and his continuance under the power
of death. [1.] His life ; He served his own genera¬
tion by the will of God, before he slept the sleep of
death. David was a useful good man ; he did good
in the world by the will of God, he made God’s pre¬
cepts his rule ; he served his own generation, so as
therein to serve God ; he so served and pleased men,
[ as whatever the king did, pleased the people, 2 Sam.
3. 36. ) as still to keep himself the faithful servant of
THE AC
God. See Gal. 1. 10. He served the good of men ;
but did not serve the will of men. Or, by the will
of God’s providence so ordering it, qualifying him
for, and calling him to, a public station, he served
his own generation; for every' creature is that to us,
that Goa makes it to be. David was a great bless¬
ing to the age wherein he lived, he was the servant
of his generation ; many are the curse, and plague,
and burthen, of their generation. Even those that
are in a lower and narrower sphere, must look upon
it, that therefore they live, to sen<e their generation ;
and those that will do good in the world, must make
themselves servants of all, 1 Cor. 9. 19. We were
not bom for ourselves, but are members of com¬
munities, to which we must study to be serviceable.
Yet here is the difference between David and Christ,
that David was to serve only his own generation,
that generation in which he lived ; and therefore
when he had done what he had to do, and written
what he had to write, he died, and continued in the
grave ; but Christ (not by his writings or words upon
record only as David, but by his personal agency)
was to serve all generations, must ever live to reign
over the house of Jacob, not as David, for forty
years, but for all ages, as long as the su?i and ?noon
endured, Ps. 89. 29. His throne must be as the
days of heaven, and all generations must be blessed
in him, Ps. 72. 17. [2.] His death ; He fell asleep.
Death is a sleep, a quiet rest, to those who, while
they lived, laboured in the service of God and their
generation. Observe, He did not fall asleep till he
had served his generation, till he had done the work
for which God raised him up. God’s servants have
their work assigned them ; and when they have 'ac¬
complished as a hireling their day, then, and not till
then, they are called to rest. God’s witnesses never
die till they have finished their testimony ; and then
the sleep, the death, of the labouring man will be
sweet. David was not permitted to build the tem¬
ple, and therefore when he had made preparation
for it, which was the service he was designed to, he
fell asleep, and left the work to Solomon. [3.] His
burial ; He was laid to his fathers. Though he was
buried in the city of David, (1 Kings 2. 10.) and not
in the sepulchre of Jesse his father at Bethlehem,
yet he might be said to be laid to his fathers ; for the
grave, in general, is the habitation of our fathers, of
those that are gone befoi’e us, Ps. 49. 19. [4.] His
continuance in the grave ; He saw corruption. W e
are sure he did not rise again ; this St. Peter insists
upon, when he freely speaks of the patriarch David ;
(cA. 2. 29.) He is both dead and buried, and his se¬
pulchre is with us unto this day. He saw corrup¬
tion, and therefore that promise could not have its
accomplishment in him. But,
(2.) It was accomplished in the Lcrd Jesus; (v.
37. ) He whom God raised again, saw no corruption ;
for it was in him that the sure mercies were to be
reserved for us. He rose the third day, and there¬
fore did not see corruption then ; and he rose to die
no more, and therefore never did. Of him there¬
fore the promise must be understood, and no other.
3. Having given them this account of the Lord
Jesus, he comes to make application of it.
(1.) In the midst of his discourse, to engage their
attention, he had told his hearers, that they were
concerned in all this ; (i>. 26.) “ To you is the word
of this salvation sent ; to you first. If you by your
unbelief make it a word of rejection to you, you may
thank yourselves ; but it is sent to you for a word of
salvation ; if it be not so, it is your own fault.” Let
them not peevishly argue, that because it was sent
to the Gentiles, who had no communion with them,
therefore it was not sent to them ; for to them it was
sent in the first place. “ To you men this is sent,
and not to the angels that sinned. To you living
men, and not to the congregation of the dead and
rs, xiii. , i3.s
damned, whose day of grace is over. ” He there
fore speaks to them with tenderness and respect ;
You are men and brethren ; and so we are to look
upon all those that stand fair with us for the great
salvation, as having the word of salvation sent to
them. Those to whom he does by warrant from
heaven here bring the word of salvation, are, [1.]
The native Jews, Hebrews of the Hebrews, as Paul
himself was ; “ Children of the stock of Abraham,
though a degenerate race, yet to you is this word of
salvation sent ; nay, it is therefore sent to you, to
save you from your sins.” It is an advantage to be
of a good stock ; for though salvation does not al¬
ways follow the children of godly parents, yet the
word of salvation does ; Abraham will command his
children and his household after him. [2.] The pro¬
selytes, the Gentiles by birth, that were in some de¬
gree brought over to the Jews’ religion ; “ Whoso¬
ever among you that feareth God. You that have
a sense of natural religion, and have subjected your¬
selves to the laws of that, and taken hold of the
comforts of that, to you is the word of this salvation
sent ; you need the further discoveries and direc¬
tions of revealed religion, are prepared for them,
and will bid them welcome, and therefore shall cer¬
tainly be welcome to take the benefit of them.”
(2.) In the close of his discourse, he applies what
he had said concerning Christ, to his hearers.
He had told them a long story concerning this Jesus;
now they would be ready to ask. What is all this to
us ? And he tells them plainly, it is to them.
[1. ] It will be their unspeakable advantage if they
embrace Jesus Christ, and believe this word of sal¬
vation ; it will relieve them there where their
greatest danger lies ; and that is from the guilt of
their sins; “Be it known unto you therefore, men
and brethren ; we are warranted to proclaim it to
you, and you are called to take notice of it.” He
did not stand up to preach before them, but to preach
to them, and not without hopes of prevailing with
them ; for they are men, reasonable creatures, and
capable of being argued with ; they are brethren,
spoken to, and dealt with, by men like themselves;
not only of the same nature, but of the same nation.
It is proper for the preachers of the gospel to call
their hearers brethren ; as speaking familiarly to
them, and with an affectionate concern for their
welfare, and as being equally interested with them
in the gospel they preach. Let all that hear the
gospel of Christ, know these two things :
First, That it is an act of indemnity granted by
the King of kings to the children of men, who stand
attainted at his bar of treason against his crown and
dignity ; and it is for and in consideration of the me¬
diation of Christ between God and man, that this
act of grace is passed and proclaimed ; ( v . 38.)
“ Through this Man, who died and rose again, is
preached unto you the forgiveness of sins. We are
to tell you, in God’s name, that your sins, though
many and great, may be forgiven, and how it is come
about that they may be so, without any injury to
God’s honour ; and how you may obtain the forgive¬
ness of your sins. We are to preach repentance for
the remission of sins, and divine grace giving both
repentance and remission of sins. The remission of
sins is through this Plan, by his merit it was pur¬
chased, in his name it is offered, and by his authori¬
ty it is bestowed ; and therefore you are concerned
to be acquainted with him, and interested in him.
We preach to you the forgiveness of sins ; that is the
salvation we bring you, the word of God ; and there¬
fore you ought to bid us welcome and look upon us
as your friends, and messengers of good tidings.”
Secondly, That it does that for us, which the law
of Moses could not do. The Jews were jealous for
the law, and because it prescribed expiatory and
pacificatory sacrifices, and a great variety of purifi-
136
THE ACTS, XIII.
cations, fancied they might be justified by it before j
God. “ No,” saith Paul, “ be it known to you, that
it is by Christ only that they •who believe in him, and
none else, are justified from all things, from all the
guilt and stain of sin, from •which ye could not be
justified by the law of Moses (v. 39.) therefore
they ought to entertain and embrace the gospel, and
not to adhere to the law in opposition to it, because
the gospel is perfective, not destructive, of the law.
Note, 1. The great concern of sinners, is, to be jus¬
tified, to be acquitted from guilt, and accepted as
righteous in God’s sight. 2. Those who are truly
justified are acquitted from all their guilt ; for if any
oe left charged upon the sinner, he is undone. 3.
It was impossible for a sinner to be justified by the
law of Moses ; not by his moral law, for we have all
broken it, and are transgressing it daily, so that in¬
stead of justifying us, it condemns us : not by his
remedial law, for it was not possible that the blood
of bulls and goats should take away sin, should sa¬
tisfy God’s offended justice, or pacify the sinner’s
wounded conscience. It was but a ritual and typical
institution. See Heb. 9. 9. — 10. 1, 4. 4. By Jesus
Christ we obtain a complete justification ; for by
him a complete atonement was made for sin. We
are justified, not only by him as our Judge, but by
him as our Righteousness, the Lord our Righteous¬
ness. 5. All that believe in Christ, that rely upon
him, and give up themselves to be ruled by him,
are justified by him, and none but they. 6. What
the law could not do for us, in that it was weak, that
the gospel of Christ does ; and therefore it was folly,
out of a jealousy for the law of Moses and the ho¬
nour of that institution, to conceive a jealousy of the
gospel of Christ and the designs of that more per¬
fect institution.
f2.1 It is at their utmost peril if they reject the
gospel of Christ, and turn their backs upon the offer
now made them; ( v . 40, 41.) “ Beware therefore ;
you have a fair invitation given you, look to your¬
selves, lest you either neglect or oppose it.” Note,
Those to whom the gospel is preached, must see
themselves upon their trial and good behaviour, and
are concerned to beware lest they be found refusers
of the grace olfered. “ Beware, lest you not only
come short of the blessings and benefits spoken of
in the prophets, as coming upon those that believe,
but fall under the doom spoken of in the prophets,
as coming upon those that persist in unbelief ; lest
that come ujion you, which is sfioken of" Note,
The thrcatenings are warnings ; what we are told
will come upon impenitent sinners, is designed to
awaken us to beware lest it do come upon us. Now
the prophecy referred to, we have Hab. 1. 5. where
the destruction of the Jewish nation by the Chal¬
deans is foretold as an incredible unparalleled des¬
truction ; and that is here applied to the destruction
that was coming upon that nation by the Romans,
for their rejecting of the gospel of Christ. The
apostle follows the Septuagint translation, which
reads, Behold, ye des/iisers: (for, Behold, ye among
the heathen ; ) because it made the text more appo¬
site to his purpose.
First, “ 'Fake heed lest the guilt come upon vou,
which was spoken of in the prophets — the guilt of
despising the gospel and the tenders of it, and des¬
pising the Gentiles that were advanced to partake
of it. Beware, lest it be said to you, Behold, y«
des fibers. ” Note, It is the ruin of many, that they
despise religion, thev look upon it as a thing below
them, and are not willing to stoop to it.
Secondly, ‘‘Take heed lest the judgment come
upon you, which was spoken of in the prophets ;
that ye shall wonder and fierish, wonderfully perish;
your perdition shall be amazing to yourselves and
all about vou.” They that will not wonder and be
saved, shall wonder and perish. They that enjoyed
the privileges of the church, and flattered them¬
selves with a conceit that those would save them,
will wonder when they find their vain presumption
overruled, and that their privileges do but make
their condemnation the more intolerable. Let the
unbelieving Jews expect that God will work a work
in their days, which you shall in no wise believe,
though a man declare it unto you. This may be
understood as a prediction, either, 1. Of their sin ;
that they should be incredulous, that that great
work of God, the redemption of the world by
Christ, though it should be in the most solemn man¬
ner declared unto them, yet they would in no wise
believe it, Isa. 53. 1. Who hath believed our refiort?
Though it was of God’s working, to whom nothing
is impossible, and of his declaring, who cannot lie,
yet they would not give credit to it. They that had
the honour and advantage to have this work wrought
in their days, had not the grace to believe it. Or,
2. Of their destruction ; the dissolving of the Jewish
polity, the taking of the kingdom of God from them
and giving it to the Gentiles, the destruction of their
holy house and city, and the dispersion of their peo¬
ple, was a work which one would not have believed
should ever have been done, considering how much
they had been the favourites of Heaven. The ca¬
lamities that were brought upon them, were such
as were never before brought upon any people.
Matt. 24. 21. It was said of their destruction by the
Chaldeans, and it was true of their last destruction,
All the inhabitants of the world would not have be¬
lieved that the enemy should have entered into the
gates of Jerusalem as they did, Lam. 4. 12. Thus is
there a strange fiunishment to the workers of iniqui¬
ty, especially to the despisers of Christ, Job 31. 3.
42. And when the Jews were gone out
of the synagogue, the Gentiles besought
that these words might be preached to them
the next sabbath. 43. Now when the con¬
gregation was broken up, many of the Jews
and religious proselytes followed Paul and
Barnabas ; who, speaking to them, per¬
suaded them to continue in the grace of
God. 44. And the next sabbath-day came
almost the whole city together to hear the
word of God. 45. But when the Jews saw
the multitudes, they were filled with envy,
and spake against those things which were
spoken by Paul, contradicting and blas¬
pheming. 46. Then Paul and Barnabas
waxed bold, and said, It was necessary
that the word of God should first have been
spoken to you : but seeing ye put it from
you, and judge j-ourselves unworthy of
eyerlasting life, lo, we turn to the Gentiles.
47. For so hath the Lord commanded us,
snyinp, I have set thee to be a light of the
Gentiles, that thou shouldest be for salva¬
tion unto the ends of the earth. 48. And
when the Gentiles heard this, they were
glad, and glorified the word of the Lord:
and as many as were ordained to eternal
life believed. 49. And the word of the Lord
was published throughout all the region.
50. But the Jews stirred up the devout and
honourable women, and the chief men of
the city, and raised persecution against
1 37
THE ACTS, XIII.
Paul and Barnabas, and expelled them out
of their coasts. 51. But they shook off the
dust of their feet against them, and came
unto Iconium. 52. And the disciples were
filled with joy, and with the Holy Ghost.
The design of this story being to vindicate the
apostles, especially Paul, (as he doth himself at
large, Horn. 11.) from the reflections of the Jews
upon him for preaching the gospel to the Gentiles,
it is here observed, that he proceeded therein with
all the caution imaginable, and upon due considera¬
tion, which here there is an instance of.
I. There were some of the Jews that were so in¬
censed against the preaching of the gospel, not to
the Gentiles, but to themselves, that they would not
bear to hear it, but went out of the synagogue while
Paul was preaching, (i>. 42.) in contempt of him
and his doctrine, and to the disturbance of the con¬
gregation. It is likely, they whispered among them¬
selves, exciting one another to it, and did it by con¬
sent. Now this spoke,
1. An open infidelity ; as plain a profession of un¬
belief, as coming to hear the gospel is of faith. They
thus publicly avowed their contempt of Christ and
of his doctrine and law ; were not ashamed, neither
could they blush : and they thus endeavoured to be¬
get prejudices in the minds of others against the gos¬
pel ; they went out to draw others to follow their
pernicious ways.
2. An obstinate infidelity ; they went out of the
synagogue, not only to shew that they did not be¬
lieve the gospel, but because they were resolved
they would not, and therefore got out of the hearing
of those things that had a tendency to convince them.
They stopped their ears, like the deaf adder. Justly
therefore was the gospel taken from them, when
they first took themselves from it ; and turned them¬
selves out of the church, before they were turned
out of it. For it is certainly true, God never leaves
any till they first leave him.
II. The Gentiles were as willing to hear the gos¬
pel as those rude and ill-conditioned Jews were to
get out of the hearing of it ; They besought that
these words, or words to this effect, might be preach¬
ed to them the next sabbath ; in the week between,
so some take it ; on the second and fifth day of the
week, which in some synagogues were their lecture
days. But it appears, (y. 44.) that it was the next
sat>bath-day that they came together. They begged,
1. That the same offer might be made to them,
that was made to the Jews. Paul in this sermon had
brought the word of salvation to the Jews and prose¬
lytes, but had taken no notice of the Gentiles ; and
therefore they begged, that forgiveness of sins
through Christ might be preached to them, as it
was to the Jews. The Jews’ leavings, nay loathings,
were their longings. This justifies Paul in his
preaching to them, that he was invited to it, as Pe¬
ter was sent for to Cornelius. Who could refuse to
break the bread of life to those who begged so hard
for it ; and to give that to the poor at the door, which
the children at the table threw under their feet ?
2. That the same instructions might be given to
them. They had heard the doctrine of Christ, but
did not understand it at the first hearing, nor could
they remember all that they had heard, and there¬
fore they begged it might be preached to them again.
Note, It is good to have'the word of Christ repeated
to us. What we have heard we should desire to
hear again, that it may take deep root in us, and the
nail that is driven may be clenched, and be as a
nail in a sure place. To hear the same things should
not be grievous, because it is safe, Phil. 3. 1. It ag¬
gravates the ill disposition of the Jews, that the Gen¬
tiles desired to hear that often, which they were
Vol. VI. — S
not willing to hear once ; and commends the good
disposition of the Gentiles, that they did not follow
the ill example which the Jews set them.
III. There were some, nay, there were many,
both of Jews and proselytes, that were wrought
upon by the preaching of the gospel ; they who ag¬
gravated the matter of the Jews’ rejection by the
preaching of the gospel, cried out, as is usual in such
I cases, “ They have cast away, and cast off, all the
! people of God.” “ Nay,” says Paul, “that is not
j so ; for abundance of the Jews have embraced
; Christ, and are taken in himself for one, Rom.
1 1. 1, 5. So it was here ; many of the Jews and re¬
ligious proselytes followed Paul and Barnabas, and
received further instructions and encouragement
from them.
1. They submitted to the grace of God, and were
admitted to the benefit -and comfort of it; that is
implied in their being exhorted to continue in it.
j They followed Paul and Barnabas ; they became
their disciples, or rather the disciples of Christ,
whose agents they were. Those that join them¬
selves to Christ, will join themselves to his ministers,
and follow them. And Paul and Barnabas, though
they were sent to the Gentiles, yet bid those of the
Jews welcome, that were willing to come under their
instructions ; such neartv well-wishers were they to
all the Jews and their friends, if they pleased.
2. They were exhorted and encouraged to perse¬
vere herein ; Paul and Barnabas, speaking to them
with all the freedom and friendship imaginable, per¬
suaded them to continue in the grace of God ; to
hold fast that which they had received ; to continue
in their belief of the gospel of grace ; to continue in
their dependence upon the Spirit of grace, and at¬
tendance upon the means of grace. And the grace
of God shall not be wanting to those who thus con¬
tinue in it.
IV. There was a cheerful attendance upon the
preaching of the gospel the next sabbath day ; (v.
44.) Almost the whole city (the generality of which
were Gentiles) came together to hear the word of
God.
1. It is probable that Paul and Barnabas were not
idle in the week-days, but took all opportunities in
the week between, (as some think the Gentiles de¬
sired,) to bring them acquainted with Christ, and to
raise their expectations from him. They did a
great deal of service to the gospel in private dis¬
course and conversation, as well as in their public
sermons. Wisdom cried in the chief places of con¬
course, and the opening of the gates, as well as in
the synagogues, Prov. 1. 20, 21.
2. This brought a vast concourse of people to the
synagogue on the sabbath-day ; some came out of
curiosity, the thing being new ; others, longing to
see what the Jews would do upon the second tender
of the gospel to them ; and many who had heard
something of the word of God, came to hear more ;
j and to hear it, not as the word of men, but as the
| word of God, by which we must be ruled and judged.
Now this justified Paul in preaching to the Gentiles,
that he met with the most encouraging auditories
among them. There the fields were white to the
hari'est, and therefore why should he not there put
in his sickle ?
V. The Jews were enraged at this ; and not only
j would not receive the gospel themselves, but were
filled with indignation at them that crowded after
j it ; (y. 45.) When the Jews saw the multitudes, and
j considered what an encouragement it was to Paul
to go on in his work ; when they saw people thus
flying like doves to their windows, and what proba-
| bility there was that among these multitudes, some
would be, without doubt, wrought upon, and, it is
likely, the greater part, to embrace Christ — this
I filled them with envy.
138
THE ACTS, Xlll.
1. They grudged the interest the apostles had in
the people ; were vexed to see the synagogue so full
when they were to preach. This was the same spi¬
rit that worked in the Pharisees toward Christ, they
were cut to the heart when they saw the whole world,
go after him. When the kingdom of heaven was
opened, they not only would not go in themselves,
but were angry with them that did.
2. They opposed the doctrine the apostles preach¬
ed ; They spake against those things that were spoken
by Paul, cavilled at them, started objections against
them, finding some fault or other with every thing
he said, contradicting, and blaspheming ; dvrext^ov
avT/A^ovTif — contradicting, they contradicted. They
did it with the utmost spite and rage imaginable ;
they persisted in their contradiction, and nothing
would silence them. They contradicted for con¬
tradiction-sake, and denied that which was most
evident. And when they could find no colour of
objection, they broke out into ill language against
Christ and his gospel, blaspheming him and it.
From the language of the carnal man that receives
not the things of the Spirit of God, and therefore
contradicts them, they proceeded to the language
of incarnate devils, and blasphemed them. Com¬
monly those who begin with contradicting, end with
blaspheming.
VI. The apostles hereupon solemnly and openly
declare themselves discharged from their obliga¬
tion to the Jews, and at liberty to bring the word of
salvation to the Gentiles, even by the implicit con¬
sent of the Jews themselves. Never let the Jew lay
the fault of the cairying of the kingdom of God to
the Gentiles upon the apostles, for that complaint
of their’s is for ever silenced by their own act and
deed, for what they did here, is for ever an estop¬
pel* to it. “Tender and refusal (we say) are good
payment in law.” The Jews had the tender of the
gospel, and did refuse it, and therefore ought not to
say any thing against the Gentiles having it. In de¬
claring this, it is said, (v. 46.) Paul and Barnabas
waxed bold, more bold than they had been, while
they were shy of looking favourably upon the Gen¬
tiles, for fear of giving offence to the Jews, and lay¬
ing a stumbling-block in their way. Note, There
is a time for the preachers of the gospel to shew as
much ol the boldness of the lion, as of the wisdom
of the serpent and the harmlessness of the dove.
When thf adversaries of Christ’s cause begin to be
daring, it «s not for its advocates to be retired and
cowardly. While there is any hope of working
upon those that oppose themselves, they must be
instructed with meekness ; (2 Tim. 2. 25.) but when
that method has long been tried in vain, we must
wax bold, and tell them what will come of their op¬
position. The impudence of the enemies of the gos¬
pel, instead of frightening, should rather imbolden,
the friends of its cause ; for they are sure that they
have a good cause, and they know whom they have
trusted to bear them out.
Now Paul and Barnabas, having made them a fair
offer of gospel grace, here give them fair notice of
their bringing it to the Gentiles ; if by any means
(as Paul says, Rom. 11. 14.) they might provoke them
to emulation.
1. They own that the Jews were entitled to the
first offer ; “ It was necessary that the word of God
should first have been spoken to you, to whom the
promise was made ; to you of the lost sheep of the
house of Israel, whom Christ reckoned himself first
sent to.” And his charge to the preachers of his
gospel to begin at Jerusalem, (Luke 24. 47.) was an
implicit direction to all that went into other coun¬
tries, to begin with the Jews, to whom pertained the
"ruing of the law, and therefore the preaching of
* Legal bar. — Ed.
the gospel. Let the children first be st rved, Mari
7. 27.
2. They charge them with the refusal of it ; “ Yt
put it from you; ye will not accept of it ; nay, yt
will not so much as bear the offer of it, but take it a»
an affront to you.” If men put the gospel from them,
God justly takes it from them ; why should manna
be given to them that loathe it, and call it light bread,
or the privileges of the gospel forced on them that
put them away, and say, We have no part in Da
vid ; Herein ye judge yourselves unworthy of ever
lasting life. In one sense, we must all judge our
selves unworthy of everlasting life, for there is no¬
thing in us, or done by us, by which we can pretend
to merit it, and we must be made sensible of this ;
but here the meaning is, “Ye discover, or make it
to appear, that ye are not meet for eternal life ; ye
thi’ow away all your claims and hopes, and give up
our pretensions to it ; since ye will not take it from
is hands, into whose hand the Father has given it,
s.pivi'rt, ye do, in effect, pass this judgment upon your¬
selves, and out of your own mouth ye shall be judg¬
ed ; ye will not have it by Christ, by whom alone it
is to be had, and so shall your doom be, ye shall not
have it at all.”
3. Upon this they ground their preaching the gos¬
pel to the uncircumcised ; “ Since ye will not accept
eternal life as it is offered, our way is plain, Lo, we
turn to the Gentiles. If one will not, another will.
If those that were first invited to the wedding-feast
will not come, we must invite out of the highways
and hedges those that will, for the wedding must be
furnished with guests. If he that is next of kin will
not do the kinsman’s part, he must not complain that
another will,” Ruth 4. 4. • ■
4. They justify themselves in this by a divine -war¬
rant ; (-u. 47.) “ For so hath the Lord commanded
us ; the Lord Jesus gave us directions to witness to
him in Jerusalem and Judea, first, and after that, to
the utmost part of the earth, to preach the gospel to
every creature, to disciple all nations .” This is ac¬
cording to what was foretold in the Old Testament;
when the Messiah, in the prospect of the Jews’ infi¬
delity, was ready to say, I have laboured in vain, he
was told, to his satisfaction, that though Israel was
not gathered yet he should be glorious ; that his
blood should not be shed in vain, nor his purchase
made in vain, nor his doctrine preached in vain, nor
his Spirit sent in vain; “For I have set thee, not
only raised thee up, but established thee, to be a
Light of the Gentiles , not only a shining Light for a
time, but a standing Light, set thee for a Light, that
thou shou/dest be for salvation unto the ends of the
earth.” Note, (i.) Christ is not only the Saviour,
but the Salvation, is himself our Righteousness, and
Life, and Strength. (2.) Wherever Christ is de¬
signed to be Salvation, he is set up to be a Light ; he
enlightens the understanding, and so saves the soul.
(3.) He is, and is to be, Light and Salvation to the
Gentiles, to the ends of the earth. Those of any na¬
tion should be welcome to him, some of every nation
have heard of him, (Rom. 10. 18. ) and all nations
shall at length become his kingdom. This prophecy
has had its accomplishment in part, in the setting
up of the kingdom of Christ in this island of our’s,
which lies, as it were, in the ends of the earth, a
corner of the world, and shall be accomplished more
and more, when the time comes for the bringing in
of the fulness of the Gentiles.
VII. The Gentiles cheerfully embraced that
which the Jews scornfully rejected, v. 48, 49.
Never was land lost for want of heirs ; through the
fall of the Jews, salvation is come to the Gentiles:
the casting off of them was the reconciling of the
world, and the diminishing of them the riches of the
Gentiles; so the apostle shews at large, Rom. 11.
11, 12, 15. The Jews, the natural branches, were
139
THE ACTS, XIII.
broken off, and the Gentiles, that were branches of
the wild olive, were thereupon grafted in, v. 17, 19.
Now here we are told how the Gentiles welcomed
this happy turn in their favour.
1. They took the comfort of it ; When they heard
this, they were glad. It was good news to them, that
they might have admission into covenant and com¬
munion with God, by a clearer, nearer, and better
way than submittingto the ceremonial law, and be¬
ing proselyted to the Jewish religion ; that the par¬
tition-wall was taken down and they were as wel¬
come to the benefits of the Messiah’s kingdom as the
Jews themselves, and might share in their promise,
without coming under their yoke. This was indeed
glad tidings of great joy to all people. Note, Our
"being put into a possibility of salvation, and a capa¬
city for it, ought to be the matter of our rejoicing ;
when the Gentiles did but hear that the offers of
grace should be made them, the word of grace
preached to them, and the means of grace afforded
them, they were glad ; “Now there is some hope
for us.” Many grieve under doubts, whether they
have an interest in Christ or no, when they should
be rejoicing that they may have an interest in him ;
the golden sceptre is'held out to them, and they are
invited to come, and touch the top of it.
2. They gave God the praise of it ; They glorified
the word of the Lord ; that is, Christ, (so some,) the
essential Word ; they conceived a mighty venera¬
tion for him, and expressed the high thoughts they
had of him. Or rather, the gospel ; the more they
knew of it, the more they admired it. Oh ! what a
light, what a power, what a treasure, does this gos¬
pel bring along with it ! How excellent are its
truths, its precepts, its promises ! How far ’tran¬
scending all other institutions ! How plainly divine
and heavenly is its original ! Thus they glorified the
word of the Lord, and that is it which he has him¬
self magnified above all his name, (Ps. 138. 2.) and
will magnify and make honourable, Isa. 42. 21.
They glorified the word of the Lord, (1.) Because
now the knowledge of it was diffused, and not con¬
fined to the Jews only. Note, It is the glory of the
word of the Lord, that the further it spreads, the ,
brighter it shines ; which shews it to be not like the
light of a candle, but like that of the sun when he
oes forth in his strength. (2.) Because now the
nowledge of it was brought to them. Note, Those
speak best of the honour of the word of the Lord,
that speak experimentally, that have themselves
been captivated by its power, and comforted by its
sweetness.
3. Many of them became, not only professors of
the Christian faith, but sincerely obedient to the
faith : As many as voere ordained to eternal life,
believed. God by his Spirit wrought true faith in
them for whom he had in his councils from ever¬
lasting designed a happiness to everlasting. (1.)
Those believed, to whom God gave grace to be¬
lieve ; whom, bv a secret but mighty operation, he
brought into subjection to the gospel of Christ, and
made willing in the day of his power. Those came
to Christ, whom the Father drew, and to whom the
Spirit made the gospel-call effectual. It is called
the faith of the operation of God, (Col. 2. 12.) and
is said to be wrought by the sa?ne power that raised
up Christ, Eph. 1. 19, 20. (2.) God gave this grace
to believe, to all those among them, who were or¬
dained to eternal life ; (for whom he had predesti¬
nated, them he also called, Rom. 8. 30.) or as many
as were disposed to eternal life, as many as had a
concern about their eternal state, and aimed to make
sure of eternal life, believed in Christ, in whom God
hath treasured up that life, (1 John 5. 11.) and who
is the only Way to it ; and it was the grace of God
that wrought it in them. Thus all those captives,
and those only, took the benefit of Cyrus’s procla-
| mation, whose spirit God had raised to go up to
build the house of the Lord which is in Jerusalem ,
Ezra 1. 5. Those will be brought to believe in
Christ, that by his grace are well disposed to eternal
life, and make that their aim.
4. When they believed, they did what they could
to spread the knowledge of Christ and his gospel
among their neighbours ; ( v . 49.) And the word of
the Lord was published throughout all the region ;
when it was received with so much satisfaction in
the chief city, it soon spread itself into all parts of
the country. Those new converts were themselves
ready to communicate to others that which they
were so full of themselves. The Lord gave the
word, and then great was the company of them that
published it, Ps. 68. 11. Those that have got ac-
Siaintance with Christ themselves, will do what
ey can to bring others acquainted with him. Those
in great and rich cities, that have received the gos¬
pel, should not think to engross it, as if, like learn¬
ing and philosophy, it were only to be the entertain¬
ment of the more polite and elevated part of man¬
kind, but should do what they can to get it published
in the country among the ordinary sort of people,
the poor and unlearned, who have souls to be saved
as well as they.
VIII. Paul and Barnabas, having sowed the seeds
of a Christian church there, quitted the place, and
went to do the like elsewhere. We read not any
thing of their working miracles here, to confirm
their doctrine, and to convince people of the truth
of it ; for though God then did ordinarily make use
of that method of conviction, yet he could, when he
pleased, do his work without it ; and begetting faith
by the immediate influence of his Spirit, was itself
the greatest miracle to those in whom it was wrought;
yet, it is probable that they did work miracles, for
we find they did in the next place they came to, ch.
14. 3. Now here we are told,
1. How the unbeliez’ing Jews expelled the apos¬
tles out of that country. They first turned their
back upon them, and then lifted up the heel against
them, v. 50. They raised persecution against Paul
and Barnabas ; excited the mob to persecute them
in their way, by insulting their persons as they went
along the streets; excited the magistrates to "perse
cute them in their way, by imprisoning and punish¬
ing them ; when they could not resist the wisdom and
spirit wherewith they spake, they had recourse to
these brutish methods, the last refuge of an obsti¬
nate infidelity. Satan and his agents are most ex¬
asperated against the preachers of the gospel when
they see them go on successfully, and therefore then
will be sure to raise persecution against them. Thus
it has been the common lot of the best men in the
world, to suffer ill for doing well ; to be persecuted
instead of being preferred, for the good services
they have done to mankind. Observe,
(1.) What method they took to give them trou¬
ble ; They stirred up the devout and honourable
women against them. The Jews could not make
any considerable interest themselves, but they ap¬
plied themselves to some ladies of quality in the city,
that were well affected to the Jewish religion, and
were proselytes of the gate, therefore called devout
women. These, according to the genius of their
sex, were zealous in their way, and bigoted ; and it
was easy, by false stories and misrepresentations, to
incense them against the gospel of Christ, as if it had
been destructive of all religion, of which really it is
perfective. It is good to see honourable women de¬
vout, and well affected to religious worship ; the less
they have to do in the world, the more they should
do for their souls, and the more time they should
spend in communion with God ; but it is sad, when,
under colour of devotion to God, they conceive an
enmity to Christ, as those here did. What !
140
THE ACTS, XIV.
men persecutors ! Can they forget the tenderness
and compassion of their sex? What! honourable
women ! Can they thus stain their honour, and dis¬
grace themselves, and do so mean a thing? But,
which is strangest of all, devout women ! Will they
kill Christ’s servants, and think therein they do God
service? Let those therefore that have zeal, see that
it be according to knowledge. By these devout and
honourable women they stirred up likewise the chief
men of the city, the magistrates and the rulers, who
had power in their hands, and set them against the
apostles, and who had so little consideration as to
suffer themselves to be made the tools of this ill-na¬
tured party, who neither would go into the kingdom
oj heaven themselves, nor suffer those that were en¬
tering, to go in.
(2.) How far they carried it ; so far, that they ex¬
celled. them out of their coasts ; they banished them,
ordered them to be carried, as we say, from consta¬
ble to constable, till they were forced out of their
jurisdiction ; so that it was not by fear, but down¬
right violence, that they were driven out. This
was one method which the overruling providence
of God took, to keep the first planters of the church
from staying too long at a place ; as, Matt. 10. 23.
When they persecute you in one city, flee to another,
that thus you may the sooner go over the cities of
Israel. This was likewise a method God took, to
make those that were well disposed the more warm¬
ly affected toward the apostles ; for it is natural to
us to pity those that are persecuted, and to think the
better of those that suffer, when we know they suf¬
fer unjustly, and to be the more ready to help them.
The expelling of the apostles out of their coasts
made people inquisitive what evil they had done, and,
perhaps, raised them more friends than conniving
at them in their coasts would have done.
2. How the apostles abandoned and rejected the
unbelieving Jews; ( v . 51.) They shook off the dust
of their feet against them. When they went out of
the city, they used this ceremony in the sight of them
that sat in the gate ; or when they went out of the
borders of their country, in the sight of them that
were sent to see the country rid of them. Hereby,
(1.) 1 hey declared that they would have no more
to do with them, would take nothing that was their’s;
for they sought not t heir's, but them; dust they are,
and let them keep their dust to themselves, it shall
not cleave to them. (2. ) They expressed their de¬
testation of their infidelity, and that, though they
were Jews by birth, yet, having rejected the gospel
of Christ, they were in their eyes no better than
heathen and profane. As Jews and Gentiles, if they
believe, are equally acceptable to God and good
men; so, if they do not, they are equally abominable.
(3.) Thus they set them at defiance, and expressed
their contempt of them and their malice, which they
looked upon as impotent. It was as much as to say,
“ Ho your worst, we do not fear you; we know whom
we serve, and whom we have trusted.” (4.) Thus
they left a testimony behind them, that they had had
a fair offer made them of the grace of the gospel,
which shall be proved against them in the'dav of
judgment. This dust will prove that the preachers
of the gospel had been among them, but were ex¬
pelled by them. Thus Christ had ordered them to
do, and for this reason, Matt. 10. 14. Luke 9. 5.
When they left them, they came to Iconium, not so
much for safety, as for work.
3. What frame they left the new converts in at
Antioch ; (v. 52.) The disciples, when they saw with
what courage and cheerfulness Paul and Barnabas
not only bore the indignities that were done them,
but went on with their work notwithstanding, they
were in like manner spirited. ( 1. ) They were verv
cheerful ; one would have expected that when Paul
and Barnabas were expelled out of their coasts, and
perhaps forbidden to return upon pain of death, the
disciples should have been full of grief and full of
fear, looking for no other than that, if the planters
of Christianity go, the plantation would soon come to
nothing ; or that it would be their turn next to be
banished the country, and to them it would be more
grievous, for it was their own ; no, they were filled
with joy in Christ, had such a satisfactory assurance
of Christ’s carrying on and perfecting his own work
in them, and among them, and that either he would
screen them from trouble, or bear them up under it,
that all their fears were swallowed up in their be¬
lieving joys. (2.) They were very courageous;
wonderfully animated with a holy resolution to cleave
to Christ, whatever difficulties they met with ; that
seems especially to be meant by their beiny filled
with the Holy Ghost; for that is used of Peter’s
boldness, (ch. 4. 8. ) and Stephen’s, (ch. 7. 55. ) and
Paul’s, ch. 13. 9. The more we relish the comforts
and encouragements we meet with in the power of
godliness, and the fuller our hearts are of them, the
better prepared we are to face the difficulties we
meet with in the profession of godliness.
CHAR XIV.
We have, in this chapter, a further account of the progress
of the gospel, by the ministry of Paul and Barnabas among
the Gentiles ; it goes on conquering and to conquer ; yet
meeting with opposition, as before, among the unbelieving
Jews. Here is, I. Their successful preaching of the gospel
for some time at Iconium, and their being driven thence
by the violence of their persecutors, both Jews and Gentiles,
and forced into the neighbouring countries, v. 1 . . 7. II.
Their healing of a lame man at Lvstra, and the profound
veneration which the people conceived of them thereupon,
which they had much ado to keep from running into an
extreme, v. 8. . 18. III. The outrage of the people against
Paul, at the instigation of the Jews, the effect of which was,
that they stoned him, as they thought, to death ; but he was
wonderfully restored to life again, v. 19, 20. IV. The visit
which Paul and Barnabas made to the churches which they
had planted, to confirm them, and put them into order, v.
21.. 23. V. Their return to Antioch, whence they were
sent forth ; the good they did by the way, and the report
they made to the church of Antioch of their expedition,
and, if I may so say, of the campaign thev had made, v.
24.. 28.
1. A ND it came to pass in Iconium, that
-ZjL they went both together into the
synagogue of the .Tews, and so spake, that
a great multitude both of the Jews and also
of the Greeks believed. 2. But the unbe¬
lieving Jews stirred up the Gentiles, and
made their minds evil affected against the
brethren. 3. Long time therefore abode
they, speaking boldly in the Lord, which
gave testimony unto the word of his grace,
and granted signs and wonders to be done
by their hands. 4. But the multitude of the
city was divided ; and part held with the
Jews, and part with the apostles. 5. And
when there was an assault made both of the
Gentiles, and also of the Jews, with their
rulers, to use them despitefully, and to stone
them, 6. They were ware of it, and fled
unto Lystra and Derbe, cities of Lycaonia,
and unto the region that lieth round about :
7. And there they preached the gospel.
In these verses, we have,
I. The preaching of the gospel in Iconium, whither
j the aposties were forced to retire from Antioch. As
“the blood ot the martyrs has been the seed of the
141
THE ACTS, XIV.
church,” so the banishment of the confessors has
helped to scatter that seed. Observe,
1. How they made the first offer of the gospel, to
the Jews, in their synagogues; thither they went, not
only as to a place of meeting, but as to a place of
meeting with them, to whom, wherever they came,
they were to apply themselves in the first place.
Though the Jews at Antioch had used them barba¬
rously, yet they did not therefore decline preaching
the gospel to the Jews at Iconium, who perhaps
might be better disposed. Let not those of any de¬
nomination be condemned in the gross, nor some
suffer for others’ faults ; but let us do good to those
who have done evil to us. Though the blood-thirsty
hate the upright, yet the just seek their soul, (Prov.
29. 10.) seek the salvation of it.
2. How the apostles concurred herein ; notice is
taken of this, that they went both together into the
synagogue, to testify their unanimity and mutual
affection ; that people might say, See how they love
one another, and might think the better of Chris¬
tianity, and that they might strengthen one another’s
hands, and confirm one another’s testimony, and out
o f the mouth of two witnesses every word might be
established. They did not go one one day, and an¬
other another ; or one go at the beginning, and the
other some time after ; but they went in both toge¬
ther.
IJ. The success of their preaching there ; They so
spake, that a great multitude, some hundreds per¬
haps, if not thousands, both of the Jews, and also of
the Greeks, that is, the Gentiles, believed. Observe
here,
1. That the gospel was now preached to Jews and
Gentiles together, and those of each denomination,
that believed, came together into the church. In
the close of the foregoing chapter it was preached
first to the Jews, and some of them believed, then to
the Gentiles, and some of them believed ; but here
they are put together, being put upon the same level.
The Jews have not so lost their preference as to be
thrown behind, only the Gentiles are brought to
stand upon even terms with them, both are reconciled
to God in one body, (Ephes. 2. 16.) and both to¬
gether admitted into the church without distinction.
2. There seems to have been something remark¬
able in the manner of the apostles’ preaching here,
which contributed to their success ; They so spake,
that a great multitude believed ; so plainly, so con¬
vincingly, with such an evidence and demonstration
of the Spirit, and with such power ; they so spake,
so warmly, so affectionately, and with such a mani¬
fest concern for the souls' of men; they so spake,
that one might perceive they were not onlv con¬
vinced, but filled, with the things they spake of ; and
that what they spake came from the heart, and
therefore was likely to reach to the heart ; they so
spake, so earnestly and seriously, so boldly and cou¬
rageously, that they who heard them could not but
say, God was with them of a truth. Yet the suc¬
cess was not to be attributed to the manner of their
preaching, but to the Spirit of God, who made use
of that means.
III. The opposition that their preaching met with
there, and the trouble that was created them ; lest
they should be puffed up with the multitude of their
converts, there was given them this thorn in the
flesh,
1. Unbelieving Jews were the first spring of their
trouble, here, as elsewhere; (v. 2.) they stirred up
the Gentiles. The influence which the gospel had
upon many of the Gentiles, and their embracing of
it, as it provoked some of the Jews to a holy jealousy,
and stirred them up to receive the gospel too, (Rom.
11. 14.) so it provoked others of them to a wicked
jealousy, and exasperated them against the gospel.
Thus as good instructions, so good examples, which
to some are a savour of life unto life, to others are
a savour of death unto death. See 2 Cor. 2. 15, 16.
2. Disaffected Gentiles, irritated by the unbeliev¬
ing Jews, were likely to be the instruments of their
trouble; the Jews, by false suggestions, which they
were continually buzzing in the ears of the Gentiles,
made their ?ninds evil affected against the brethren,
whom of themselves they were inclined to think
favourably of. 1 hey not only took occasion in all
companies, as it came in their wav, but made it their
business to go purposely to such as they had any ac¬
quaintance with, and sa'id all that their wit or malice
could invent, to beget in them not only a mean but
an ill opinion of Christianity, telling them how de¬
structive it would certainly be to their pagan the¬
ology and worship, and for their parts, they would
rather be Gentiles than Christians. Thus they
soured and imbittered their spirits against both the
converters and the converted. The old serpent did,
bv their poisonous tongues, infuse his venom against
the seed of the woman into the minds of these Gen¬
tiles, and this was a root of bitterness in them, bear¬
ing gall and wormwood. It is no wonder if those
who are ill affected toward good people, wish ill to
them, speak ill of them, and contrive ill against
them ; it is all owing to ill will. ’Exduaruv, they
molested and vexed the minds of the Gentiles; so
some of the critics take it ; they were continually
teasing them with their impertinent solicitations.
The tools of persecutors have a dog’s life, set on con¬
tinually.
IV. Their continuance in their work there, not
withstanding this opposition, and God’s owning them
in it, v. 3. We have here,
1. The apostles working for Christ, faithfully and
diligently according to the trust committed to them ;
because the minds of the Gentiles were evil affected
against, them, one would think that therefore they
should have withdrawn and hastened out of the way,
or, if they had preached, should have preached
cautiously, for fear of giving further provocation to
those who were already enough enraged ; no, on the
contrary, therefore they abode there a long time,
speaking boldly m the Lord. The more they per¬
ceived the spite and rancour of the town against the
new converts, the more they were animated to go
on in their work, and the more needful they saw it
to continue among them, to confirm them in the faith,
and to comfort them. They spake boldly, and were
not afraid of giving offence to the unbelieving Jews.
What God said to the prophet, with reference to the
unbelieving Jews in his day, was now made good to
the apostles ; I have made thy face strong against
their faces, Ezek. 3. 7 — 9. But observe what it was
that animated them ; They spake boldly in the Lord,
in his strength, and trusting in him to bear them out ;
not depending upon any thing in themselves. They
were strong in the J^ord, and in the flower of his
might. ' ■
2. Christ working with the apostles, according to
his promise, Lo , I am with you always. When
they went on in his name and strength, he failed not
to give testimony to the word of his grace. Note,
(1. ) The gospel is a word of grace, the assurance of
God’s good-will to us, and the means of his good
work in us. It is the word of Christ’s grace, for it
is in him alone that we find favour with God. (2.)
Christ himself has attested this word of grace, who
is the Amen, the faith fid Witness ; he has assured us
that it is the word of God, and that we may venture
our souls upon it. As it was said in general con¬
cerning the first preachers of the gospel, that they
had the Lord working with them, and confirming
the word by signs following, (Mark 16. 20.) so it is
said particularly concerning the apostles here, that
the Lord confirmed their testimony, in granting
signs and wonders to be done by their hands ; in the
142
THE ACTS, XIV.
miracles they wrought in the kingdom of nature, as
well as the wonders done by their word, in the
greater miracles wrought on men’s minds by the
power of divine grace. The Lord was with them,
while they were with him, and abundance of good
was done.
V. The division which this occasioned in the city ;
(d. 4.) The multitude of the city was divided into
two parties, and both active and vigorous ; among
the rulers and persons of rank, and among the com¬
mon people, there were some that held with the
unbelieving Jews, and others that held with the
apostles. Barnabas is here reckoned an apostle,
though not one of the twelve, nor called in the ex¬
traordinary manner that Paul was, because set apart
by special designation of the Holy Ghost to the ser¬
vice of the Gentiles. It seems, this business of the
preaching of the gospel was so universally taken
notice of with concern, that every person, even of
the multitude of the city, was either for it or against
it ; none stood neuter. “ Either for us or for our
adversaries; for God or Baal ; for Christ or Beelze¬
bub.”
1. We may here see the meaning of Christ’s pre¬
diction, that he came not to send peace ufion earth,
but rather division, Luke 12. 51 — 53. If all would
have given in unanimously into his measures, there
had been universal concord ; and could men have
agreed in that, there would have been no dangerous
discord or disagreement in other things; but disagree¬
ing here, the breach was wide as the sea. Yet the
apostles must not be blamed for coming to Iconium,
because before they came the city was united, but
now it was divided ; for it is better that part of the
city go to heaven than all to hell.
2. We may here take the measures of our expec¬
tations ; let us not think it strange, if the preaching
of the gospel occasion division, nor be offended at it ;
it is better to be reproached and persecuted as di¬
viders for swimming against the stream, than yield
ourselves to be carried down the stream that leads
to destruction. Let us hold with the apostles, and
not fear them that hold with the Jews.
VI. The attempt made upon the apostles by their
enemies ; their evil affection against them broke out
at length into violent outrages, v. 5. Observe,
1. Who the plotters were ; both the Gentiles, and
the Jews, with their rulers. The Gentiles and Jews
were at enmity witli one another, and yet united
against Christians, like Herod and Pilate, Saddu-
cees and Pharisees, against Christ ; and like Gebal
and Ammon, and Amalek, of old, against Israel.
If the church’s enemies can thus unite for its de¬
struction, shall not its friends, laying aside all per¬
sonal feuds, unite for its preservation ?
2. What the plot was ; having now got the rulers
on their side, they doubted not but to carry their
point, and their design was to use the apostles de-
s/iitefully, to expose them to disgrace, and then to
sto?ie them, to put them to death ; and thus they
hoped to sink their cause ; they aimed to take away
both their reputation and their life, and that was all
they had to lose which they could take from them,
for they had neither lands nor goods.
VII. The deliverance of the apostles out of the
hands of those wicked and unreasonable men, v. 6,
7. They got away, upon notice given them of the
design against them, or the beginning of the attempt
upon them, which they were soon aware of, and they
made an honourable retreat (for it was not an inglo¬
rious flight) to Lystra and Derbe ; and there,
1. They found safety ; their persecutors in Iconium
were for the present satisfied that they were thrust
out of their borders, and pursued them no further.
God has shelters for his people in a storm ; nay, he
is, and will be, himself their Hiding-place.
2. They found work, and that was it they went
for ; when the door of opportunity was shut against
them at Iconium, it was opened at Lystra and Der¬
be ; to those cities they went, and there, and in the
region that lieth round about, they preached the
gospel. In times of persecution ministers may see
cause to quit the spot, when yet they do not quit the
work.
8. And there sat a certain man at Lys¬
tra, impotent in his feet, being a cripple
from his mother’s womb, who never had
walked : 9. The same heard Paul speak :
who steadfastly beholding him, and per¬
ceiving that he had faith to be healed, 10.
Said with a loud voice, Stand upright on
thy feet. And he leaped and walked. 1 1 .
And when the people saw what Paul had
done, they lifted up their voices, saying in
the speech of Lycaonia, The gods are come
down to us in the likeness of men. 12.
And they called Barnabas, Jupiter; and
Paul, Mercurius, because he was the chief
speaker. 13. Then the priest of Jupiter,
which was before their city, brought oxen
and garlands unto the gates, and would
have done sacrifice with the people. 14.
Which when the apostles, Barnabas and
Paul, heard of, they rent their clothes, and
ran in among the people, crying out, 1 5.
And saying, Sirs, why do ye these things ?
We also are men of like passions with you,
and preach unto you that ye should turn
from these vanities unto the living God,
which made heaven and earth, and the sea,
and all things that are therein : 16. Who
in times past suffered all nations to walk in
their own ways. 17. Nevertheless he left
not himself without witness, in that he did
good, and gave us rain from heaven, and
fruitful seasons, filling our hearts with food
and gladness. 18. And with these sayings
scarce restrained they the people, that they
had not done sacrifice unto them.
In these verses we have,
I. A miraculous cure wrought by Paul at Lystra
upon a cripple that had been lame from his birth,
such a one as was miraculously cured by Peter and
John, chi 3. 2. That introduced the gospel among
the Jews, this among the Gentiles ; both that and
this were designed to represent the itnpotency of all
the children of men in spiritual things ; they are
lame from their birth, till the grace of God puts
strength into them ; for it was when we were yet
without strength, that Christ died for the ungodly,
Rom. 5. 6. Observe here,
1. The deplorable case of the poor cripple ; (v
8.) He was impotent in his feet, disabled, (so the
word is,) to that degree, that it was impossible he
should set his foot to the ground, to lay anv stress
upon it. It was well known that he had been so
from his mother's womb, and that he never had
walked, or could stand up. We should take occa¬
sion from hence, to thank God for the use of our
limbs ; and those who are deprived of it, may ob¬
serve that their case is not singular.
2. The expectation that was raised in him of a
cure ; (v. 9.) He heard Paul preach, and, it is likely,
143
THE ACTS, XIV.
•was much affected with what he heard, believed the
message was from heaven, and that the messengers,
having their commission thence, had a divine power
going along with them, and were therefore able to
cure him of his lameness. This Paul was aware of,
by the spirit of discerning that he had, and perhaps
the shew of his countenance did in part witness for
him ; Paul perceived (hat he had faith to be healed ;
desired it, hoped for it, had such a thing in his
thoughts ; which it does not appear that the lame
man Peter healed, had, for he expected no more
than an aims. There was not found such great
faith in Israel, as was among the Gentiles, Matt.
8. 10.
3. The cure wrought ; Paul, perceiving that he
had faith to be healed, brought the word, and healed
him, Ps. 107. 20. Note, God will not disappoint the
desires that are of his own kindling, nor the hopes
of his own raising. Paul spake to him with a loud
voice, either because he was at some distance, or to
shew that the true miracles, wrought by the power
of Christ, were far unlike the lying wonders wrought
by deceivers, that peeped, and muttered, and whis¬
kered, Isa. 8. 19. God saith, I have not spoken in
secret, in a dark place of the earth, Isa. 45. 19. Paul
spake to him with a loud voice, that the people about
might take notice, and have their expectations raised
of the effect. It does not appear that this cripple
was a beggar ; it is said, (v. 8.) that he sat, not that
he sat begging. But we may imagine how melan¬
choly it was to him to see other people walking
about him, and himself disabled ; and therefore how
welcome Paul’s word was to him, “ Stand upright
on thy feet ; help thyself, and God shall help thee ;
try whether thou hast strength, and thou shalt find
that thou hast.” Some copies read it, I say unto
thee, in the name of the Lord Jesus Christ, Stand
upright on thy feet. It is certain that that is im¬
plied, and, very probably, was expressed, by Paul,
and power went along with this word ; for presently,
he leaped and walked; leaped up from the place
where he sat, and not only stood upright, but, to
shew that he was perfectly cured, and that imme¬
diately, he walked to and fro before them all.
Herein the scripture was fulfilled, that when the
wilderness of the Gentile world is made to blossom
as the rose, then shall the lame man leap as a hart,
Isa. 35. 1, 6. Those that by the grace of God are
cured of their spiritual lameness, must shew it by
leaping with a holy exultation, and walking in a
holy conversation.
II. The impression which this cure made upon
the people ; they were amazed at it, had never seen
or heard the like, and fell into an ecstasy of wonder.
Paid and Barnabas were strangers, exiles, refugees,
in their country ; every thing concurred to make
them mean and despicable ; yet the working of this
one miracle was enough to make them in the eyes
of this people truly great and honourable, though
the multitude of Christ’s miracles could not screen
him from the utmost contempt among the Jews.
We find here,
1. The people take them for gods ; (r. 11.) They
'•J lifted up their voices with an air of triumph, saying
in their own language, (for it was the common peo¬
ple that said it,') in the speech of Lycaonia, which
was a dialect of the Greek, The gods are come down
to us in the likeness of men. They imagined that
they were dropped down to them out of the clouds,
and that they were some divine powers, no less than
gods, though in the likeness of men. This notion
of the thing agreed well enough with the pagan
theology, and the fabulous account they had of the
visits which their gods made to this lower world ;
and proud enough they were to think that they
should have a visit made to them. They carriecl
this notion" so far here, that they pretended to tell
which of their gods they were, according to the
ideas their poets had given them of the gods ; (i>. 12. )
They called Barnabas, Jupiter: for if they will
have him to be a god, it is as easy to make him the
prince of their gods as not. It is probable that he
was the senior, and the more portly comely man,
that had something of majesty in his countenance.
And Paul they called Mercury , who was the mes¬
senger of the gods, that was sent on their errands ,
for Paul, though he had not the presence that Bar¬
nabas had, was the chief speaker, and had a greater
1 command of language, and perhaps appeared to have
something mercurial in his temper and genius. Ju¬
piter used to take Mercury along with him, they
said, and if he make a visit to their city, they will
suppose he does so now.
2. The priest thereupon prepares to do sacrifice
j to them, v. 13. The temple of Jupiter was, it seems,
before the gate of their city, as its protector and
! guardian ; and the priest of that idol and temple,
hearing the people cry out thus, took the hint pre¬
sently, and thought it was time for him to bestir
himself to do his duty : many a costly sacrifice he
had offered to the image of Jupiter, but if Jupiter be
among them himself — in profiria persona, it con¬
cerns him to do him the utmost honours imaginable ;
and the people are ready to join with him in it. See
how easily vain minds are carried away with a popu¬
lar outcry ! If the crowd give a shout, Here is Ju¬
piter ; the priest of Jupiter takes the first hint, and
offers his service presently ! When Christ, the Son
of God, came down, and appeared in the likeness of
men, and did many, very many miracles, yet they
were so far from doing sacrifice to him, that they
made him a sacrifice to their pride and malice ; He
was in the world, and the world kneiv him not ; he
came to his own, and his own received him not ; but
Paul and Barnabas, upon their working of one mira¬
cle, are deified presently. The same power of the
god. of this world, which prejudices the carnal mind
against truth, makes errors and mistakes to find
easy admission ; and both ways his turn is served.
They brought oxen, to be sacrificed to them, and
garlands, with which to crown the sacrifices. These
garlands were made up of flowers and ribbons; and
they gilded the horns of the oxen they sacrificed.
Victim® ad supplicium saginantur, hostiae ad poenam coro-
nantur.
So beasts for sacrifice do feed,
First to be crown’d, and then to bleed.
So Octavius in Minutius Felix.
III. Paul and Barnabas protest against this undue
respect paid them, and with much ado prevent it.
Many of the heathem emperors called themselves
gods, and took a pride in having divine honours paid
them ; but Christ’s ministers, though real benefac¬
tors to mankind, while they onlv pretended to be so,
| refused those honours when they were rendered.
I Whose successor therefore he is, who sits in the
temple of God, and shews that he is god, (2 Thess.
2, 4.) and who is adored as our lord god, the Pope,
it is easy to say. Observe,
1. The holy indignation which Paul and Barnabas
conceived at this ; UTien they heard this, they rent
their clothes. We do not find that they rent their
; clothes when the people vilified them, and spake of
stoning them ; they could bear that without distur¬
bance ; but when they deified them, and spake of
worshipping them, they could not bear it, but rent
their clothes, as being more concerned for God’s
honour than their own.
2. The pains they took to prevent it. They did
not connive at it, nor sav, “If people will be de¬
ceived, let them be deceived much less suggest
to themselves and one another, that it might contri¬
bute both to the safety of their persons and the sue-
144
THE ACTS, XIV.
cess of their ministry, if they suffered the people to
continue in this mistake, and so they might make
a good hand of an ill thing. No", God’s truth
needs not the service of man’s lie ; Christ had put
honour enough upon them in making them apostles,
they needed not assume either the honour of princes
or the honour of gods ; they appeared with much
more magnificent titles when they were called the
ambassadors of Christ, and the stewards of the mys¬
teries of God, than when they were called Jupiter
and Plercury.
Let us see how they prevented it :
(1.) They ran in among the people, as soon as they
heard of it, and would not so much as stay awhile
to see what the people would do. Their running in,
like servants, among the people, shewed that they
were far from looking upon themselves as gods, or
taking state upon them ; they did not stand still,
expecting honours to be done them, but plainly de¬
clined them by thrusting themselves into the crowd.
They ran in, as men in earnest, with as much con¬
cern as Aaron ran in between the living and the
dead, when the plague was begun.
(2.) They reasoned with them, crying out, that
all might hear, “ Sirs, why do ye these things? Why
Jo ye go about to make gods of us ? It is the most
absurd thing ye can do ; for,”
[1.] “Our nature will not admit it ; We also are
men of like passions with you ” — o^o/oarafle/f ; it is the
same word that is used concerning Elias, Jam. 5. 17.
where we render it, subject to like passions as we
are. “ We are men, and therefore you wrong your¬
selves if you expect that from us which is to be had
in God only ; and you wrong God if you give that
honour to us, or to any other man, which is to be
given to God only. We not only have such bodies
as you see, but are of like passions with you, have
hearts fashioned like as other men ; (Ps. 33. 15. ) for,
as in water face answers to face, so doth the heart of
man to man, Prov. 27. 19. We are naturally sub¬
ject to the same infirmities of the human nature,
and liable to the same calamities of the human life ;
not only men, but sinful men and suffering men, and
therefore will not be deified.
[2.] “ Our doctrine is directly against it. Must
we be added to the number of your gods, whose
business it is to abolish the gods you have ? We
preach unto you, that ye should turn from these
vanities unto the living God. If we should suffer
this, we should confirm you in that which it is our
business to convert you from and so they take this
occasion to shew them how just and necessary it was
that they should turn to God from idols, 1 Thess.
1. 9. When they preached to the Jews, who hated
idolatry, they had nothing to do but to preach the
grace of God in Christ, and needed not, as the pro¬
phets in dealing with their fathers, to preach against
idolatry ; but when they had to do with the Gen¬
tiles, they must rectify their mistakes in natural
religion, and bring them off from the gross corrup¬
tion of that.
See here what they preached to the Gentiles :
First, That the gods which they and their fathers
worshipped, and all the ceremonies of their worship
of them, were vanities, idle things, unreasonable,
unprofitable, which no rational account could be
given of, nor any real advantage gained from. Idols
are often called vanities in the Old Testament, Deut.
32. 21. 1 Kings 16. 13. Jer. 14. 22. din idol is no¬
thing in the world ; (1 Cor. 8. 4.) it is not at all
what it is pretended to be, it is a cheat, it is a coun¬
terfeit ; it deceives those that trust to it and expect
relief from it. Therefore turn from these vanities,
turn from them with abhoirence and detestation, as
Ephraim did ; (Hos. 14. 8 ' “ U'hat have I to do
any more with idols? I will never again be thus im¬
posed upon.”
Secondly, That the God whom they would have
: them turn to, is the living God. They had hitherto
worshipped dead images, that were utterly unable
to help them, (Isa. 44. 9. ) or (as they now attempted)
dying men, that would soon be disabled to help them ;
| but now they are persuaded to worship a living God,
who has life in himself, and life for us, and lives for
evermore.
Thirdly, That this God is the Creator of the
world, the Fountain of all being and power ; “He
made heaven and earth, and the sea, and all things
therein ; even those things which you worship as
gods, so that he is the God of your gods ; you wor¬
ship gods which you made, the creatures" o.f your
own fancy, and the work of your own hands ; we
call you to worship the God that made you and ah
the world ; worship the true God, and cheat not
yourselves with pretenders ; worship the sovereign
Lord of all, and disparage not yourselves in bowing
down to his creatures and subjects.”
Fourthly, That the world owed it to his patience,
that he had not destroyed them long ere this for
their idolatry ; (7;. 16.) In times past, for many ages,
unto this day, he suff red all nations to walk in their
own ways. These idolaters, that were called from
the service of other gods, might think, “ Have we
not served these gods hitherto, and our fathers be ¬
fore us, time out of mind ; and why may we not as
well go on to serve them still ?” — “No, your serving
of them was a trial of God’s patience, and it was a
miracle of mercy that you were not cut oft' for it.
But though he did not destroy you for it, while you
were in ignorance, and knew no better, ( ch . 17. 30.
yet now that he has sent his gospel into the world,
and by it has made a clear discovery of himself and
his will to all nations, and not to the Jews only, if
yet you continue in your idolatry, he will not bear
with you as he has done.” All the nations that had
not the benefit of divine revelation, that is, all but
the Jews, he suffered to walk in their own ways, for
they had nothing to check them, or control them,
but their own consciences, their own thoughts; (Rom.
2. 15.) no scriptures, no prophets ; and then they
were the more excusable if they mistook their way :
but now that God has sent a revelation into the
world, which is to be published to all nations, the
case is altered. We may understand it as a judg¬
ment upon all nations, that God suffered them to
walk in their own ways, gave them up to their own
hearts’ lusts ; but nowr the time is come when the
veil of the covering spread over all nations should
be taken off, (Isa. 25. 7.) and now you will no longer
be excused in these vanities, but must turn from
them. Note, 1. God’s patience with us hitherto
should lead us to repentance, and not encourage us
to presume upon the continuance of it, while we
continue to provoke him. 2. Our having done ill
while we were in ignorance, will not bear 11s out in
doing ill when we are better taught.
Fifthly, That even then when they were not under
the direction and correction of the word of God, yet
they might have known, and should have known, to
do better by the works of God, v. 17. Though the
Gentiles had not the statutes and judgments that
the Jews had, to witness for God against all pre¬
tenders, notables of testimony, or tabernacle of tes¬
timony, yet he left not himself without witness ; be¬
side the witJiess for God within them — the dictates
of natural conscience, they had witnesses for God
round about them — the bounty of common provi¬
dence, Their having no scriptures did in part ex¬
cuse them, and therefore God did not destroy them
for their idolatry, as he did the Jewish nation ; but
that did not wholly excuse them, but that, notwith
standing that, they were highly criminal, and deepl)
I guilty, before God ; for there were otl»-r witnesses
for God, sufficient to inform them that he, and he
145
THE AC
only, is to be worshipped ; and that to him they
nwed all their services, from whom they received
all their comforts, and therefore that they were
guilty of the highest injustice and ingratitude ima¬
ginable, in alienating them from him. God, having
not left himself without witness , has not left us with¬
out a'guide, and so has left us without excuse ; for
whatever is a witness for God, is a witness against
us, if we give that glory to any other which is due
to him only.
1. The bounties of common providence witness to
us, that there is a God, for they are all dispensed
wisely and with design. The rain and fruitjul sea¬
sons could not come by chance ; nor are there any
of the vanities of the heathen that can give rain ; nor
can the heavens of themselves give showers, Jer. 14.
22. All the powers of nature witness to us a sove¬
reign power in the God of nature, from whom they
are derived, and on whom they depend. It is not
the heaven that gives us rain, but God that gives us
rain from heaven ; he is the Father of the rain, Job
38. 28.
2. The benefits we have by these bounties, wit¬
ness to us, that we ought to make our acknowledg¬
ments not to the creatures who are made serviceable
to us, but to the Creator who makes them so ; He
left not himself without witness, in that he did good.
God seems to reckon the instances of his goodness
to be more pregnant, cogent proofs of his title to our
homage and adoration, than the evidences of his
greatness ; for his goodness is his glory. The earth
is full o f his goodness ; his tender mercies are over
all his works ; and therefore they praise him, Ps.
145. 9, 10. God does us good, in preserving to us
his air to breathe in, his ground to go upon, the light
of his sun to see by ; but, because the most sensible
instance of the goodness of Providence to each of us
in particular, is that of the daily provision made by
it of meat and drink for us, the apostle chooses to
insist upon that, and shews how God does us good ;
(1 ) In preparing it for us, and that by a long train
of causes which depend upon him as the first Cause ;
The heavens hear the earth ; the earth hears the
corn, and wine, and oil ; and they hear Jezreel,
Hos. 2. 21, 22. He does us good in giving us rain
from heaven ; rain for us to drink ; for if there
were no rain, there would be no springs of water,
and we should soon die for thirst ; rain for our land
to drink, for our meat as well as drink we have
from the rain ; in giving us that, he gives us fruit¬
ful seasons. If the heavens be as iron, the earth
will soon be as brass, Lev. 26. 19. That is the river
of God which greatly enriches the earth, and by it
God firefiares us corn, Ps. 65. 9 — 11. Of all the
common operations of providence, the heathen chose
to form their notion of the supreme God by that
which speaks terror, and is proper to strike an awe
of him upon us, and that was the thunder ; and
therefore they called Jupiter the thunderer, and re¬
presented him with a thuoderbolt in his hand ; and
it appears by Ps. 29. 3. chat that ought not to be
overlooked ; but the r.postle here, to engage us to
worship God, sets before us his beneficence, that
we may have good thoughts of him in every thing
wherein we have to do with him ; may love him and
delight in him, as one that doeth good, doeth good
to us, doeth good to all, in giving rain from heaven',-
and fruitful seasons ; and if at any time rain be
withheld, or the seasons unfruitful, we may thank
ourselves, it is our sin that turns away these good
things from us which were coming to us, and stops
the current of God’s favours. (2. ) In giving us the
comforts of it ; it is he that fils our hearts with food
and gladness. God is rich in mercy to all, (Rom. 10.
12.) he gives us richly all things to enjoy ; (1 Tim.
6. 17. ) is not only a Benefactor, but a bountiful one :
not only gives us the things wt need , but gives us to
Vol. vi. — T
rs, xiv.
enjoy them ; (Eccl. 2. 24.) he fills our hearts with
food, he gives us food to our hearts’ content, or ac¬
cording to our hearts’ desire ; not merely for neces¬
sity, but plenty, dainty, and variety. Even those
nations that had lost the knowledge oi’ him, and wor¬
shipped other gods, \et he filled their houses, filed
their mouths, filed their bellies, (Job 22. 18. Ps. 17.
14.) with good things. The Gentiles that lived with¬
out God in the world, yet lived upon God ; which
Christ urges as a reason why we should do good to
those that hate us, Matt. 5. 44, 45. Those heathen
had their hearts filled with food, that was their fe¬
licity and satisfaction, they desired no more ; but
these things will not fll the soul, (Ezek. 7. 19.) nor
will those that know how to value their own souls,
be satisfied with them ; but the apostles put them¬
selves in as sharers in' the divine beneficence ; we
must all own that God fills our hearts with food and
gladness ; not only food, that we may live, butgVac/-
ness, that we may live cheerfully ; to him we owe it
that we do not all our days eat in sorrow. Note, We
must thank God, not only for our food, but for our
gladness ; that he gives us leave to be cheerful, cause
to be cheerful, and hearts to be cheerful : And if
our hearts be filed with food and gladness, they
ought to be filled with love and thankfulness, and
enlarged in duty and obedience, Deut. 8. 10. —
28. 47.
Lastly, The success of this prohibition which the
apostles gave to the people ; (to 18.) By these say¬
ings, with much ado, they restrained the people from
doing sacrifice to them ; so strongly were idolaters
set upon their idolatry ! It was not enough for the
apostles to refuse to he deified, (that would be con¬
strued only a pang of modesty,) but they resent it,
they shew them the evil of it, and all little enough,
for they scarce restrained them from it ; and some
of them were ready to blame the priest, that lie did
not go on with his business notwithstanding. We
may see here, what gave rise to the pagan idolatry ;
it was, terminating those regards in the instruments
of our comfort, which should have passed through
them to the Author. Paul and Barnabas have cured
a cripple, and therefore they deified them, instead
of glorifying God for giving them such power ; which
should make us very cautious that we do not cither
give that honour to another, or take it to ourselves,
which is due to God only.
19. And there came thither certain Jews
from Antioch and Iconium, who persuaded
the people, and, having stoned Paul, drew
him out of the city, supposing he had been
dead. 20. Hovvbeit, as the disciples stood
round about him, he rose up, and came
into the city : and the next day he depart¬
ed with Barnabas to Derbe. 21. And when
they had preached the gospel to that city,
and had taught many, they returned again
to Lystra, and to Iconium, and Antioch,
22. Confirming the souls of the disciples,
and exhorting them to continue in the
faith, and that we must through much tri¬
bulation enter into the kingdom of God.
23. And when they had ordained them
elders in every church, and had prayed with
fasting, they commended them to the Lord,
on whom they believed. 24. And aftei
they had passed throughout Pisidia, they
came to Pamphylia. 25. And when they
had preached the word in Perga, they wen*
146
THE ACTS, XIV.
flown into Attalia: 26. And thence sailed
to Antioch, from whence they had been
recommended to the grace of God for the
work which they fulfilled. 27. And when
the}'- were come, and had gathered the
church together, they rehearsed all that
God had done with them, and how he had
opened the door of faith unto the Gentiles.
23. And there they abode long time with
the disciples.
We have here a further account of the services
and sufferings of Paul and Barnabas.
I. How Paul was stoned and left for dead, but
miraculously came to himself again, v. 19, 20. They
fell upon Paul rather than Barnabas, because Paul,
being the chief speaker, galled and vexed them more
than Barnabas did. Now observe here,
1. How the people were incensed against Paul ;
not by any injury they pretended he had done them ;
if they took it for an affront that he would not let
them misplace divine honours upon him, when they
considered themselves they would easily forgive him
that wrong. But there came certain Jews from An¬
tioch, hearing, it is likely, and vexed to hear, what
respect was shewed to Paul and Barnabas at Lystra ;
and they incensed the people against them, as fac¬
tious, seditious, dangerous persons, not fit to be har¬
boured. See how restless the rage of the Jews was
against the gospel of Christ ; they could not bear
that it should have footing any where.
2. To what degree they were incensed by these
barbarous Jews ; they irritated them to that degree,
that the mob rose and stoned Paul, not by a judicial
sentence, but in a popular tumult ; they threw stones
at him, with which they knocked him down, and
then drew him. out of the city, as one not fit to live
in it, or drew him out upon a sledge, or in a cart, to
burv him, supposing he had been dead. So strong
is the bent of the corrupt and carnal heart to that
which is evil, even in contrary extremes, that as it
is with great difficulty that men are restrained from
evil on one side, so it is with great ease that they are
persuaded to evil on the other side. See how fickle
and mutable the minds of carnal worldly people are,
that do not know and consider things ! Those that
but the other day would have treated the apostles as
more than men, now treat them as worse than brutes,
as the worst of men, as the worst of malefactors.
To-day Hosanna, to-morrow Crucify ; to-day sac¬
rificed to, to-morrow sacrificed. We have an in¬
stance of a change the other way, ch. 28. This man
is a murderer ; v. 4 ; no doubt, he is a god, v. 6.
Popular breath turns like the wind. If Paul would
have been Mercury, he might have been enthroned,
nay, he might have been enshrined ; but if he will
be a faithful minister of Christ, he shall be stoned,
and thrown out of the city. Thus they who easily
submit to strong delusions, hate to receive the truth
in the love of it.
3. How he was delivered by the power of God ;
When he was drawn out. of the city, the discifiles
stood round about him, v. 20. It seems, there were
some here at Lvstra that became disciples, that
found the mean between deifying the apostles and
rejecting them ; and even these new converts had
courage to own Paul when he was thus run down,
though they had reason enough to fear that the
same that stoned him would stone them for owning
him. They stood round about him, as a guard to
him against the further outrage of the people ; stood
about him, to see whether he were alive or dead ;
and all of a sudden he rose ufi ; though he was not
dead, yet he was ill crushed and bruised, no doubt,
and fainted away ; he was in a deity uium, so that if
was not without a miracle that he came so soon to
himself, and was so well as to be able to go into the
city. Note, God’s faithful servants, though they
may be brought within a step of death, and may be
looked upon as dead both by friends and enemies,
shall not die as long as he has work for them to do.
They are cast down, but not destroyed, 2 Cor. 4. 9.
II. How they went on with their work, notwith¬
standing the opposition they met with ; all the stones
they threw at Paul, will not beat him off from his
work ; They drew him out of the city, (t>. 19.) but,
as one that set them at defiance, he came into the
city again, to shew that he did not fear them ; none
even of these things move him. However, their
being persecuted here is a known indication to them
to seek for opportunities of usefulness elsewhere, and
therefore for the present they quit Lystra.
And, 1. They went to break up and sow fresh
ground at Derbe; thither the next day Paul and
Barnabas departed, a city not far off there they
preached the gospel, there they taught many, v.
21. And it should seem that Timothy was of that
city, and was one of the disciples that now attended
Paul, had met him at Antioch, and accompanied
him in all this circuit ; for, with reference to this
story, Paul tells him how fully he had known the af¬
flictions he endured at Antioch, Iconium, and Lystra,
2 Tim. 3. 10, 11. Nothing is recorded that happened
at Derbe.
2. They returned, and went over their work again,
watering what they had sown ; and having staid as
long as they thought fit at Derbe, they came back
to Lystra, to Iconium, and Antioch, the cities where
they had preached, v. 21. Now, as we have had a
very instructive account of the methods they took in
laying the foundation, and beginning the good work,
so here we have the like of their building upon that
foundation, and carrying on that good work. Let us
see what they did.
(1.) They confirmed the souls of the disciples ;
they inculcated that upon them which was proper to
confirm them, v. 22. Young converts are apt ta
waver, and a little thing shocks them ; their old ac
quaintance beg they will not leave them ; those that
they look upon to be wiser than they, set before
them the absurdity, indecency, and danger, of a
change ; they are allured, by the prospect of pre¬
ferment, to stick to the traditions of their fathers ;
they are frightened with the danger of swimming
against the stream. All this tempts them to think
of making a retreat in time ; but the apostles come
and tell them that this is the true grace of God where¬
in they stand, and therefore they must stand to it,
that there is no danger like that of losing their part
in Christ, no advantage like that of keeping their
hold of him ; that, whatever their trials may be,
they shall have strength from Christ to pass through
them; and, whatever their losses may be, they shall
be abundantly recompensed. And this confirms the
souls of the disciples, it fortifies their pious resolu
tions in the strength of Christ, to adhere to Christ
whatever it cost them. Note, [1.] Those that are
converted need to be confirmed; those that are
planted need to be rooted. Ministers’ work is to
establish saints as well as to awaken sinners. .Yon
minor est virtus quam queerere parta tueri — To re¬
tain is sometimes as difficult as to acquire. Those
that were instructed in the truth must know the cer¬
tainty of the things in which they have been instruct¬
ed ; and those that are resolved must be fixed in j
their resolutions. [2.] True confirmation is confir- !
mation of the soul ; it is not binding the body by
severe penalties on apostates, but binding the soul ; ,
the best ministei’s can do that only by pressingthose |
things which are proper to bind the soul ; it is the 1
grace of God, and nothing less, that can effectually 1
THE ACTS, XIV.
hi
confirm the souls of the disciples, and prevent their
apostacy.
(2.) They exhorted them to continue in the faith ;
or, as it may be read, they encouraged them. They
told them it was both their duty and interest to per¬
severe ; to abide in the belief of Christ’s being the
Son of God, and the Saviour of the world. Note,
Those that are in the faith are concerned to continue
in the faith, notwithstanding all the temptations they
may be under to desert it, from the smiles or frowns
of this world. And it is requisite that they should
often be exhorted to do so. They that are continually
surrounded with temptations to apostacy, have need
to be continually attended with pressing exhortations
to perseverance.
(3.) That which they insisted most upon, was, that
we must through much tribulation enter into the king¬
dom of God. "Not only they must, but we must ; it
must be counted upon, that all that will go to heaven
must expect tribulation and persecution in their way
thither. But is this the way to confirm the souls of
the discifiles, and to engage them to continue in the
faith ? One would think it should rather shock them,
and make them weary. No, as the matter is fairly
stated and taken entire, it would help to confirm
them, and fix them for Christ It is true, they will
meet with tribulation, with much tribulation, that is
the worst of it : but then, [1.] It is so appointed,
they must undergo it, there is no remedy, the mat¬
ter is already fixed, and cannot be altered. He that
has the sovereign disposal of us, has determined it
to be our lot, that all that will live godly in Christ,
Jesus shall suffer persecution ; and he that has the
sovereign command over us, has determined this to
be our duty, that all that will be Christ’s disciples
must take u/i the cross ; so that when we gave up
our names to Jesus Christ, it was what we agreed
to ; when we sat down and counted the cost, if we
reckoned right, it was what we counted upon : so
that if tribulation and fiersecution arose because of
the word, it is but what we had notice of before, it
must be so, he performeth the thing that is appointed
for us. The matter is fixed unalterably ; and shall
the rock be for us removed out of its place ? [2. ] It
is the lot of the leaders in Christ’s army as well as
of the soldiers. It is not only you, but we, that (if
it lie thought a hardship) are subject to it ; therefore
as your own sufferings must not be a stumbling-block
to you, so neither must ours; see 1 Thess. 3. 3. Let
none be moved by our afflictions, for yourselves
know that we are appointed thereunto. As Christ
did not put the apostles upon any harder service than
what he underwent before them, so neither did the
apostles put the ordinary Christians. [3.] It is true,
we must count upon much tribulation, but this is en¬
couraging, that we shall get through it ; we shall
not be lost and perisli in it. It is a Red Sea, but the
Lord has opened a way through it, for the redeemed
of the Lord to pass over. We must go down to
trouble, but we shall come up again. [4.] We shall
not only get through it, but get through it into the
kingdom of God ; and the joy and glory of the end
will make abundant amends for all the difficulties
and hardships we may meet with in the way. It is
true, we must go by the cross, but it is as true, that
if we keep in the way, and do not turn aside or turn
back, we shall go to the crown, and the believing
prospect of that will make the tribulation easy and
pleasant.
(4.) They ordained them elders, or presbvters, in
every church. Now at this second visit thev set¬
tled them in some order, formed them into religious
societies under the conduct of a settled ministry,
and settled that distinction between them that are
taught in the word and them that leach. [1.] Every
church had its governors or presidents, whose office
>t was to pray with the members of the church, and
to preach to them in their solemn assemblies, toad-
minister all gospel-ordinances to them, and to take
the oversight of them, to instruct the ignorant, warn
the unruly, comfort the feeble-minded, and to con¬
vince gainsayers. It is requisite that every parti
cular church should have one or more such to pre¬
side in it. [2.] Those governors were then elders,
that had in their qualification the wisdom and gra¬
vity of seniors, and had in their commission the
authority and command of seniors : not to make new
laws ; that is the prerogative of the Prince, the
great Lawgiver, (the government of the church is
an absolute monarchy, and the legislative power en
tirely in Christ,) but to see to the observation and
execution of the laws Christ has made ; and so far
they are to be obeyed and submitted to. [3.] These
elders were ordained. The qualifications of such as
were proposed, or proposed themselves, (whether
the apostles or the people put them up,) were judg¬
ed of by the apostles, as most fit to judge ; and they
themselves, having devoted themselves, were so¬
lemnly set apart to the work of the ministry, and
bound to it. [4.] These elders were ordained to
them, to the disciples, to their service, for their
ood. Those that are in the faith have need to be
uilt up in it, and have need of the elders’ help
therein ; the pastors and teachers, who are to edify
the body of Christ.
(5.) By prayer, joined with fasting they com¬
mended them to the Lord, to the Lord Jesus, on
whom they believed. Note, [1.] When persons are
brought to believe, and that sincerely, yet ministers’
care concerning them is not then over ; there is
need of watching over them still, instructing and
admonishing them still, there is still that lacking in
their faith, which needs to be perfected. [2.] The
ministers that take most care of them that believe,
must after all commend them to the Lord, and put
them under the protection and conduct of his grace ;
Lord, keep them through thine own name. To his
custody they must commit themselves, and their
ministers must commit them. [3.] It is by praver
that they must be commended to the Lord. Christ,
in his prayer, (John 17. ) commended his disciples to
his Father ; Thine they were, and thou gavest them
me. Father, keep them. [4. ) It is a great encou¬
ragement to us, in commending the disciples to the
Lord, that we can say, “It is he in whom they be¬
lieved, we commit them to him, who have commit¬
ted themselves to him, and who know they have
believed in one who is able to keep what they and we
have committed to him against that day,” 2 Tim. 1.
12. [5.] It is good to join fasting with prayer, in
token of our humiliation for sin, and in order to the
adding of vigour to our prayers. [6. ] When we are
parting with our friends, the best farewell is to com¬
mend them to the Lord, and to leave them with
him.
3. They went on preaching the gospel in other
places where they had been, but, as it should seem,
had not made so many converts as that now at their
return they could form them into churches ; there¬
fore thither they came to pursue and carry on con-
version-work. From Antioch they passed through
Pisidia, the province in which that Antioch stood,
thence they came into the province of Pamphylia,
the head city of which was Perga, where they had
been before, ( ch . 13. 13.) and came thither again to
preach the word, (t*. 25.) making a second offer, to
see if they were now better disposed than they were
before to receive the gospel. What success they
had there, we are not told, but that from thence
they went down to Attalia, a city of Pamphylia, on
the sea-coast. They stayed not long at a place, but
wherever they came endeavoured to lay a founda¬
tion which might afterward be built upon, and to
sow the seeds which would in time produce a great
148
THE ACTS, XV.
increase. Now Christ’s parables were explained ;
in which he resembled the kingdom of heaven to a
little leaven, which in time leavened the whole
lump. ; to a grain of mustard-seed, which, though
very inconsiderable at first, grew to a great tree ;
and to the seed which a man sowed in his ground,
and it sprang up he knew not how.
III. How they at length came back to Antioch in
Syria, from whence they were sent forth upon this
expedition. From Attalia they came by sea to An¬
tioch, v. 26. And we are here told,
1. Why they came thither ; because from thence
they had been recommended to the grace of God,
and such a value did they put upon a solemn recom¬
mendation to the grace of God, though they had
themselves a great interest in heaven, that they
never thought they could shew respect enough to
those who had so recommended them. They hav¬
ing recommended them to the grace of God, for the
work which they fulfilled ; now that they had ful¬
filled it, they thought they owed them an account
of it, that they might help them by tfieir praises, as
they had done by their prayers.
2. What account they gave them of their negoci-
ation ; (v. 27.) They gathered the church together.
It is probable that the Christians at Antioch were
more than ordinarily met, or could meet, in one
place, but on this occasion they called together the
leading men of them ; as the heads of the tribes are
often called the congregation of Israel, so the mi¬
nisters and principal members of the church at An¬
tioch are called the chtirch ; or perhaps as many of
the people as the place would hold came together
on that occasion. Or, some met at onetime, or in
one place, and others at another. But when they
had them together, they gave them an account of
two things :
(1.) Of the tokens they had had of the divine pre¬
sence with them in their labours ; They rehearsed
all that God had done with them. They did not
tell what they had done, (that would have savoured
of vain-glory,) but of what God had done with them
and by them. Note, The praise of all the little
good we do at any time must be ascribed to God ;
for it is he that not only worketh in us both to will
and to do, but then worketh with us to make what
we do successful. God’s grace can do any thing
without ministers’ preaching : but ministers’ preach¬
ing, even Paul’s, can do nothing without God’s
grace ; and the operations of that grace must be ac¬
knowledged in the efficacy of the word.
(2.) Ot the fruit of their labours among the hea¬
then. They told how God had opened the door of
faith unto the Gentiles ; had not only ordered them
to be invited to the gospel-feast, but had inclined
the hearts of many of them to accept the invitation.
Note. [1.] There is no entering into the kingdom
of Christ but by the door of faith ; we must firmly
believe in Christ, or we have no part in him. [2. ]
It is God that opens the door of faith, that opens to
us the truths we are to believe, opens our hearts to
receive them, and makes this a wide door, and an
effectual, into the church of Christ. [3.] We have
reason to be thankful that God has opened the door
of faith to the Gentiles, has both sent them his gos¬
pel, which is made known to all nations for the obe¬
dience of faith, (Rom. 16. 26.) and has also given
them hearts to entertain the gospel. Thus the gos¬
pel was spread, and it shined more and more, and
none was able to shut this door which God had open¬
ed ; not all the powers of hell and earth.
3. How they disposed of themselves for the pre¬
sent ; There they abode long time with the disciples,
( v . 28.) longer than perhaps at first they intended ;
not because they feared their enemies, but because
they loved their friends, and were loath to part from
them.
CHAP. XV.
Hitherto >ve have, with a great deal of pleasure, attended 'he
apostles in their glorious travels for the propagating of the
gospel in foreign parts: have seen the bounds ofthechurch
enlarged by the accession both of Jews and Gentiles to it ;
and thanks be to that God who always caused ‘.hem to
triumph ! We left them, in the close of the foregoing
chapter, reposing themselves at Antioch, and edifying the
church there with the rehearsal of their experiences, and it
is pity they should ever he otherwise employed ; but in this
chapter we find other work (nothing so pleasant) cut oi.t
for them. The Christians and ministers are engaged in
controversy, and they that should have been now busied in
enlarging the dominions of the church, have as much ns
they can do to compose tie divisions of it: when they
should have been making war upon the devil’s kingdom":
they have much ado to keep the peace in Christ’s kingdom.’
Yet that occurrence and the rt cord of it are of great use to
the church, both for w anting to us 'o expect such unhappy
discords among Christians, and direction to us what me¬
thod to take for the accommodating of them. Here is,
I. A controversy raised at Antioch by the judaizing teach¬
ers, who would have the believing Gentiles brought unfit r
the yoke of circumcision and the ceremonial law, v. 1,2.
II. A consultation had with the church at Jerusalem about
this matter, and the sending of delegates thither for that
purpose, which occasional ihe starting of the same ques¬
tion there, v. 2 .. 5. III. An account of what passed in the
synod that was convened upon this occasion, v. 6. Y\ hat
Peter said, v. 7 . . 11. What Paul and Barnabas discourse d
of, v. 12. And lastly, what James proposed for the settling
of this matter, v. 13. .21. IV. The result of this debate,
and the circular letter that was written to the Gentile con¬
verts, directing them how to govern themselves with respect
to the Jews, v. 22 . . 29. V . The delivering of this determi¬
nation to the church at Antioch, and the satisfaction it gave
them, v. 30.. 35. VI. A second expedition designed by
Paul and Barnabas to preach to the Gentiles, in which they
quarrelled about their assistant, and parted upon it, one
steering one course, and the other another, v. 36.. 41.
1. 4 ND certain men which came down
^ \ from Judea taught the brethren,
and said , Except ye be circumcised after
the manner of Moses, ye cannot be saved.
2. When therefore Paul and Barnabas had
no small dissension and disputation with
them, they determined that Paul and Bar¬
nabas, and certain other of them, should
go up to Jerusalem unto the apostles and
elders about this question. 3. And being
brought on their way by the church, they
passed through Pheuice and Samaria, de¬
claring the conversion of the Gentiles: and
they caused great joy unto all the brethren.
4. And when t hey were come to Jerusa¬
lem, they were received of the church, and
of the apostles and elders, and they de¬
clared all things that God had done with
them. 5. But there rose up certain of the
sect of the Pharisees which believed, say¬
ing, That it was needful to circumcise
them, and to command them to keep the
law of Moses.
Even when things go on very smoothly and plea¬
santly in a state or in a church, it is folly to be se¬
cure, and to think the mountain stands strong, and
cannot be moved ; some uneasiness or other will
arise, which is not foreseen, cannot be prevented,
but must be prepared for. If ever there was a hea¬
ven upon earth, surely it was in the church at An
tioch at this time, when there were so many excel¬
lent ministers there, and blessed Paul among them,
building up that church in their most holy faith. B’fi
THE ACTS, XV.
149
here we have their peace dist rnbed, and differences
arising. Here is,
1. A new doctrine started among them, which oc¬
casioned this division, obliging the Gentile converts
to submit to circumcision and the ceremonial law, v.
1. Many that had been proselytes to the Jewish
religion became Christians ; and they would have
such as were proselyted to the Christian religion to
become Jews.
1. 1'he persons that urged this, were, certain men
which came clown from Judea ; some think, such as
had been of the Pharisees, (x>. 5.) or perhaps of
those priests which were obedient to the faith , ch.
6, 7. They came from Judea, pretending perhaps
to be sent by the apostles at Jerusalem, at least to be
countenanced by them. Having a design to spread
their notions, they came to Antioch, because that
was the head-quarters of those that preached to the
Gentiles, and the rendezvous of the Gentile con¬
verts ; and if they could but make an interest there,
this leaven would soon be diffused to all the churches
of the Gentiles. They insinuated themselves into
an acquaintance with the brethren, pretending to be
very glad that they had embraced the Christian
faith, and congratulated them on their conversion ;
but tell them, that yet one thing they lack , they
must be circumcised. Note, Those that are ever so
well taught, have need to stand upon their guard,
that they be not untaught again, or ill taught.
2. The position they laid down, the thesis they
gave, was this, that except the Gentiles, who turned
Christians, were circumcised after the manner of
Moses, and thereby obliged themselves to all the ob¬
servances of the ceremonial law, they could not be
savrd. As to this,
(1.) Many of the Jews who embraced the faith of
Christ, yet continued very zealous for the law, ch.
21. 20. They knew it was from God, and its au¬
thority was sacred ; valued it for its antiquity, had
been bred up in the observance of it, and, it is pro¬
bable, had been often devoutly affected in their at¬
tendance on those observances *; they therefore kept
them up after they were by baptism admitted into
the Christian church ; kept up the distinction of
meats, and used the ceremonial purifyings from ce¬
remonial pollutions, attended the temple-service,
and celebrated the feasts of the Jews. Herein they
were connived at, because the prejudices of educa¬
tion are not to be got over all at once, and in a few
years the mistake would be effectually rectified by
the destruction of the temple, and the total dissolu¬
tion of the Jewish church ; by which the observa¬
tion of the Mosaic ritual would become utterly im¬
practicable. But this did not suffice them, that they
were herein indulged themselves, they must have
the Gentile converts brought under the same obli¬
gations which they continued under. Note, There
is a strange proneness in us to make our own opinion
and practice a rule and a law to every body else ;
to judge of all about us by our standard, and to con¬
clude, that because we do well, all do wrong, that
do not just as we do.
(2.) Those Jews who believed that Christ was
the Messiah, as they could not get clear of their af¬
fection to the law, so they could not get clear of the
notions they had of the Messiah, that he should set up
a temporal kingdom in favour of the Jewish nation,
should make that illustrious and victorious ; it was
a disappointment to them that there was as yet no¬
thing done toward this in the way they expected.
But now that they hear the doctrine of Christ is re¬
ceived among the Gentiles, and his kingdom begins |
to be set up in the midst of them, if they can but
persuade those that embrace Christ, to embrace the !
I iw of Moses too, they hope their point will be j
gained, the Jewish nation will be made as consider- !
able as they can wish, though in another way ; and II
“Therefore by all means let tne orethren oe pres¬
sed to be circumcised, and keep the law ; and then
with our religion our dominion will be extended,
and we shall in a little time be able to shake off the
Roman yoke ; and not only so, but to put it on the
necks of our neighbours, and so shall nave such a
kingdom of the Messiah as we promised ourselves.”
Note, It is no wonder if those who have wrong no¬
tions of the kingdom of Christ, take wrong mea¬
sures for the advancement of it, and such as really
tend to the destruction of it, as these do.
(3.) The controversy about the circumcising of
the Gentile proselytes had been on foot among the
Jews long before this. This is observed by Ur.
Whitby out of Josephus, Antiquit. lib. 20. cap. 2.
“That when Izates, the son of Helen queen of Adi-
abene, embraced the Jews’ religion, Ananias de¬
clared he might do it without circumcision; but
Eleazar maintained, that it was a great impiety to
remain uncircumcised.” And when two eminent
Gentiles fled to Josephus, (as he relates in the his¬
tory of his own life,) “the zealots among the Jews
were urgent for their circumcision ; but Josephus
dissuaded them from insisting upon it. ” Such has
been the difference in all ages between bigotry and
moderation.
(4.) It is observable what a migh tv stress they
laid upon it ; they do not only say, “ You ought to
be circumcised after the manner of Moses, and it
will be good service to the kingdom of the Messiah
if you be ; and will best accommodate matters be¬
tween you and the Jewish converts, and we shall
take it very kindly if you will, and shall converse
the more familiarly with you;” but, “ Except you
be circumcised, you cannot be saved. If you be not
herein of our mind and way, you will never go to
heaven, and therefore of course must go to hell."
Note, It is common for proud imposers to enforce
their own inventions, under pain ot damnation ; and
to tell people, unless they believe just as they would
have them believe, and do just as they would have
them do, they cannot be saved, it is impossible they
should ; not only their case is hazardous, but it is
desperate. Thus the Jews tell the brethren, that
except they be of their church, and come into their
communion, and conform to the ceremonies of their
worship, though otherwise good men, and believers
in Christ, yet they cannot be saved ; salvation itself
cannot .save them. None are in Christ, but they
that are within their pale. We ought to see our¬
selves well warranted by the word of God, before
we say, •* Except you do so and so, you cannot be
saved. ”
II. The opposition which Paul and Barnabas gave
to this schismatical notion, which engrossed salva¬
tion to the Jews, now that Christ had opened the
door of salvation to the Gentiles, v. 2. T7iey had no
small dissension, and disputation with them. They
would by no means yield to this doctrine, but appear¬
ed and argued publicly against it.
1. As faithful servants of Christ, they would not
see his truths betrayed ; they knew that Christ
came to free us from the yoke of the ceremonial
law, and to take down that wall of partition between
Jews and Gentiles, and unite them both in himself ;
and therefore cannot bear to hear of circumcising
the Gentile converts, when their instructions were
only to baptize them. The Jews would unite with
the Gentiles, that is, they wmuld have them to con¬
form in every thing to their rites, and then, and not
till then, they will look upon them as their brethren ;
and no thanks to them. But this not being the way
in which Christ designed to unite them, it is not to
be admitted.
3. As spiritual fathers to the Gentile converts,
they would not see their liberties encroached upon ;
they had told them, that if they believed in Jesus
150
THE ACTS, XV.
Christ, they should be saved ; and now to be told,
that that was not enough to save them, except they
were circumcised, and kept the law of Moses — this
was such a discouragement to them at setting out,
and would be such a stumbling-block in their way,
as might almost tempt them to think of returning
into Egypt again ; and therefore they set them¬
selves against it.
III. The expedient pitched upon for the prevent¬
ing of the mischief of this dangerous notion, and the
silencing of those that vented it, and the quieting of
the minds of the people with reference to it. They
determined that Paul and Barnabas, and some
others of their number, should go to Jerusalem to
the apostles and elders, concerning this doubt. Not
that the church at Antioch had any doubt concern¬
ing it, they knew the liberty wherewith Christ had
made them free ; but they sent the case to Jeru¬
salem,
1. Because those who taught this doctrine came
from Jerusalem, and pretended to have directions
from the apostles there, to urge circumcision upon
the Gentile converts ; it was therefore very proper
to send to Jerusalem about it, to know if they had
any such direction from the church there. And it
was soon found to be all wrong, which yet pretended
to be of apostolical right. It was true that these
•went out from them, ( v . 24.) but they never went
out with any such orders from them.
2. Because those who were taught this doctrine,
would be the better confirmed in their opposition to
it, and in the less danger of being shocked and dis¬
turbed by it, if they were sure that. Me a/iostles and
elders at Jerusalem (which was that Christian
church that of all other retained the most affection
to the law of Moses) were against it and if they
could but have that under their hands, it would be
the likeliest means to silence and shame these in- !
cendiaries who had pretended to have it from them. ]
3. Because the apostles at Jerusalem were fittest
to be consulted in a point yet not fully settled ; and
being most eminent for an infallible Spirit, peculiar
to them as apostles, their decision would be likely to
end the controversy. It was owing to the subtlety
and malice of the great enemy of the church’s peace,
(as it appears by Paul’s frequent complaints of these
judaizing teachers, these false apostles, these de¬
ceitful workers, these enemies of the cross of Christ, J
that it had not that effect.
IV. Their journey to Jerusalem upon this errand,
v. 3. Where we find,
1. That they were honoured at parting ; They
were brought on their way by the church ; which
was then much used as a token of respect to useful
men, and is directed to be done after a godly sort,
3 John 6. Thus the church shewed their favour to
them who witnessed against these encroachments
on the liberties of the Gentile converts, and stood
up for them.
2. That they did good as they went along ; they
were men that would not lose time, and therefore
visited the churches by the way; they passed
through Phenice and Samaria, and as they went de¬
clared the conversion of the Gentiles, and what won¬
derful success the gospel had had among them ;
which caused great joy to all the brethren. Note,
The progress of the gospel is and ought to be a mat¬
ter of great joy. Jill the brethren, the faithful bre¬
thren in Christ’s family, rejoice when more are
born into the family ; for the family will be never
the poorer for the multitude of its children. In
Christ and heaven there is portion enough, and in¬
heritance enough for them all.
V. Their hearty welcome at Jerusalem, v. 4.
1. The good entertainment their friends gave
them ; They were received of the church, and of
the apostles and elders; were embraced as bre¬
thren, and had audience as messengers of the
church at Antioch ; they received them with all
possible expressions of love and friendship.
2. The good entertainment they gave their
friends ; They declared all things that God had
done with them ; gave them an account of the suc¬
cess of their ministry among the Gentiles, net what
they had done, but what God had done with them ;
what he had by his grace in them enabled them to
do ; and what he had by his grace in their hearers
enabled them to receive. As they went they had
planted, as they came back they had watered ; but
in both they were ready to own it was God that
gave the increase. Note, It is a great honour to be
employed for God, to be workers for him ; for those
that are so, have him a Worker with them, and he
must have all the glory.
VI. The opposition they met with from the same
party at Jerusalem, v. 5. When Barnabas and Paul
gave an account of the multitude of the Gentiles,
and of the great harvest of souls gathered in to
Christ there, and all about them congratulated
them upon it, there rose up certain of the sect of the
Pharisees, who received the tidings very coldly,
and, though they believed in Christ, yet were not
satisfied in the admission of those converts, but
thought it was needful to circumcise them. Ob¬
serve here,
1. That those who have been most prejudiced .
against the gospel, yet have been captivated by it ;
so mighty has it been through God to the pulling
down of strong-holds. When Christ was here upon
earth, few or none of the rulers and of the Pharisees
believed on him, but now there are those of the sect
of the Pharisees which believed, and many of them,
we hope, in sincerity.
2. That it is very hard for men suddenly to get
clear of their prejudices ; those that had been Pha¬
risees, even after they became Christians, retained
some of the old leaven. All did not so, witness Paul,
but some did ; and had such a jealousy for the cere¬
monial law, and such a dislike of the Gentiles, that
they could not admit the Gentiles into communion
with them, unless they would be circumcised, and
thereby engage themselves to keep the law of Moses.
This was, in their opinion, needful ; and for then-
parts, they would not converse with them unless
they submitted to it.
6. And the apostles and elders came. to¬
gether for to consider of this matter. 7. And
when there had been much disputing, Peter
rose up, and said unto them, Men and bre¬
thren, ye know how that a good while ago
God made choice among us, that the Gen¬
tiles by my mouth should hear the word of
the gospel, and believe. 8. And God, which
knoweth the hearts, bare them witness,
giving them the Holy Ghost, even as he did
unto us ; 9. And put no difference between
us and them, purifying their hearts by faith.
10. Now therefore why tempt ye God, to
put a yoke upon the neck of the disciples,
which neither our fathers nor we were able
to bear ? 11. But we believe that through
the grace of the Lord Jesus Christ we shall
be saved, even as they. 12. Then all the
multitude kept silence, and gave audience
to Barnabas and Paul, declaring what mi¬
racles and wonders God had wrought
among the Gentiles by them. 13. And
151
THE ACTS, XV.
after they had held their peace, James an¬
swered, saying, Men and brethren, hearken
unto me : 14. Simeon hath declared how
God at the first did visit the Gentiles, to
take out of them a people for his name.
1 5. And to this agree the words of the pro¬
phets ; as it is written, 16. After this 1
will return, and will build again the taber¬
nacle of David, which is fallen down ; and
I will build again the ruins thereof, and
t will set it up : 17. That the residue of
men might seek after the Lord, and all the
Gentiles, upon whom my name is called,
saith the Lord, who doeth all these things.
1 8. Known unto God are all his works from
the beginning of the world. 19. Where¬
fore my sentence is, that we trouble not
them, which from among the Gentiles are
turned to God : 20. But that we w'rite unto
them, that they abstain from pollutions of
idols, and from fornication, and from things
strangled, and from blood. 21. For Moses
of old time hath in every city them that
preach him, being read in the synagogues
every sabbath-day.
We have here a council called, not by writ, but
bv consent, on this occasion; (v. 6.) The a/iostles
and presbyters came together, to consider of this mat¬
ter. They did not give their judgment separately ,
but came together to do it, that they might hear one
another’s sense in this matter ; for in the multitude
of counsellors there is safety and satisfaction. They
did not give their judgment rashly, but considered
of this matter. Though they were clear concerning
it in their own minds, yet they would take time to
consider of it, and to hear what was to be said by
the adverse party. Nor did the apostles give their
judgment concerning it without the elders, the in¬
ferior ministers, to whom they thus condescended,
and on whom they thus put an honour. Those that
are most eminent in gifts and graces, and are in the
most exalted stations in the church, ought to shew
respect to their juniors and inferiors ; for though
days should speak , yet there is a spirit in man, Job 32.
7, 8. Here is a direction to the pastors of the
churches, when difficulties arise, to come together
in solemn meetings for mutual advice and encour¬
agement, that they may know one another’s mind,
and strengthen one another’s hand, and may act in
concert
Now here we have,
I. Peter’s speech in this synod. He did not in
the least pretend to any primacy or headship in this
synod ; he was not master of this assembly, nor so
much as chairman, or moderator pro hac vice — on
this occasion ; for we do not find that either he spake
first, to open the synod, ( there having been much
disputing before he rose up, ) nor that he spake
last, to sum up the cause and collect the suffrages ;
but he was a faithful, prudent, zealous member of
this assembly, and offered that which was very
much to the purpose, and which would come better
from him than from another, because he had him¬
self been the first that preached the gospel to the
Gentiles. There had been much disputing, pro and
con, upon this question, and liberty of speech allow¬
ed, as ought to be in such cases ; those of the sect of
the Pharisees were some of them present, and al¬
lowed to say what they could in defence of those of
their opinion at Antioch, which probably was an¬
swered by some of the elders : such questions ought
to be fairly disputed before they are decided. When
both sides had been heard, Peter rose up, arid ad¬
dressed himself to the assembly. Men and brethren ,
as did James afterward, v. 13. And here,
1. He put them in mind ot the call and commis¬
sion he had some time ago to preach the gospel to
the Gentiles ; he wondered there should be anv dif¬
ficulty made of a matter already settled : “ Ye know
that u<?' A lav— from the beginning of the
days ot the gospel, many years ago, God made choice
among us apostles of one to preach the gospel to the
Gentiles, and I was the person chosen, that the Gen¬
tiles by my mouth should hear the word, and be¬
lieve, v. 7. Ye know. 1 was questioned about it, and
cleared myself to universal satisfaction ; every body
rejoiced that God had- granted to the Gentiles re¬
pentance unto life, and nobody said a word of cir¬
cumcising them, nor was there any thought of such
a thing. (See ch. 11. 18.) Why should the Gentiles
who hear the word of the gospel by Paul’s mouth,
be compelled to submit to circumcision, any more
than those that heard it by my mouth ? Or why
should the terms of their admission now be made
harder than they were then ?”
2. He puts them in mind how remarkably God
owned him in preaching to the Gentiles, and gave
testimony to their sincerity in embracing the chris
tian faith; (v. 8.) “ God, who knows the hearts,
and therefore is able to judge infallibly of men, he
bore them witness that they were his indeed, by giv¬
ing them the Holy Ghost ; not only the graces and
comforts, but the extraordinary miraculous gifts, ot
the Holy Ghost, even as he did unto us apostles.”
See ch. 11. 15 — 17. Note, (1.) The Lord knows
them that are his, for he knows men’s hearts ; and
we are as our hearts are. (2. ) Those to whom God
gives the Holy Ghost, he thereby bears witness to
that they are his ; hence we are said to be sealed
with that Holy Spirit of promise, marked for God.
God had bid the Gentiles welcome to the privilege
of communion with him, without requiring them to
be circumcised, and to keep the law ; and therefore
shall not we admit them into communion with us but
upon those terms ? v. 9. God has put no difference
between us and them : they, though Gentiles, are as
welcome to the grace of Christ and the throne ot
grace as we Jesus are ; why then should we set them
at a distance, as if we were holier than they ? Isa.
65. 5. Note, We ought not to make anv conditions
of our brethren’s acceptance with us, but such as
God has made the conditions of their acceptance
with him, Rom. 14. 3. Now the Gentiles were fitted
for communion with God, in having their hearts pu¬
rified by faith, and that faith God’s own work in
them ; and therefore why should we think them
unfit for communion with us, unless they will submit
to the ceremonial purifying enjoined by the law to
us? Note, [1.] Bu faith the heart is purified ; we
are not only justified, and conscience purified, but
the work of sanctification is begun and carried on.
[2.] Those that have their hearts purified by faith,
therein are made so nearly to resemble one another*
that, whatever other difference there may be be- •
tween them, no account is to be made of it ; for the
faith of all the saints is alike precious, and has life
precious effects; (2 Pet. 1. 1.) and they that bv it
are united to Christ, are so to look upon themselves
as joined to one another, as that all distinctions, even
that between Jew and Gentile, are immerged and
swallowed up in it.
3. He sharply reproves those teachers (some of
whom, it is likely, were present) who went about to
bring the Gentiles under the obligation of the law
of Moses, v . 10. The thing is so plain, that he
cannot forbear speaking of it with some warmth
THE ACTS, XV.
“./Vow thuejore, since God has owned them for
his, why ton fit ye God, to put a yoke upon the neck
of the discifiles, of the believing Gentiles and their
children ;” (for circumcision was a yoke upon their
infant seed, who are here reckoned among the dis¬
ciples ;) “a yoke which neither our fathers nor we
were able to bear ?” Here he shews that in this at¬
tempt, (1.) They offered a very great affront to
God; “ You temjit him, by calling that in question
which he has already settled and determined by no
less an indication than that of the gift of the Holy
Ghost; you do, in effect, ask, ‘Did he know what
he did ? Or was he in earnest in it ? Or will he abide
by his own act?’ Will you try whether 0<->d, who
designed the ceremonial law for the people 01 the
Jews only, will now, in its last ages, bring the Gen
t’les too under the obligation of it ; to gratify you ?”
Those temfit God, who prescribe to him, and say
that people cannot be saved but upon such and such
*erms, which God never appointed ; as if the God
of salvation must come into their measures. (2. )
They offered a very great wrong to the disciples ;
Christ came to proclaim liberty to the captives, and
they go about to enslave those whom he has niade
free. See Neh. 5. 8. The ceremonial law was a
heavy yoke ; they and their fathers found it diffi¬
cult to be borne, so numerous, so various, so pom¬
pous, were the institutions of it ! The distinction of
meats was a heavy yoke, not only as it rendered con¬
versation less pleasant, but as it embarrassed con¬
science with endless scruples. The ado that was
made about even the unavoidable touch of a grave
or a dead body, the pollution contracted by it, and
the many rules about purifying from that pollution,
were a heavy burthen. This yoke Christ came to
ease us of, and called those that were weary and
heavy laden under it, to come and take his yoke
upon them, his easy yoke. Now for these teachers
to go about to lay that yoke upon the neck of the
Gentiles, which he came to free even the Jews from,
was the greatest injury imaginable to them.
4. Whereas the Jewish teachers had urged that
circumcision was necessary to salvation, Peter shews
it was so far from being so, that both Jews and Gen¬
tiles were to be saved purely through the grace of
our Lord Jesus Christ, and no other way ; (v. 11.)
JVe believe to be saved through that grace only ;
-or/ret/c^sv tMvcu — We hope to be saved ; or, We be¬
lieve unto salvation in the same manner as they —
kxS’ ov rpo7nv x$Kiivo/. “ We that are circumcised,
believe to salvation, and so do they that are uncir¬
cumcised ; and as our circumcision will be no advan¬
tage to us, so their uncircumcision will be no disad¬
vantage to them ; for we must depend upon the
grace of Christ for salvation, and must apply that
grace by faith, as well as they. There is not one
way of salvation for the Jews and another for the
Gentiles ; neither circumcision avails any thing, nor
uncircumcision, (that is neither here nor there,) but
faith which works by love. Gal. 5. 6. Why should
we burthen them with the law of Moses, as neces¬
sary to their salvation, when it is not that, but the
gospel of Christ, that is necessary both to our salva¬
tion and their’s?”
II. An account of what Barnabas and Paul said
in this syqod, which did not need to be related, for
they only gave in a narrative of what was recorded
>n the foregoing chapters, what miracles and won¬
ders God had wrought among the Gentiles by them,
v. 12. This they had given in to the church at An¬
tioch, ( ch . 14. 27.) to their brethren by the way, ( ch .
15. 3.) and now again to the synod ; and it was very
proper to be given in here : that which was con¬
tended for, was, that the Gentiles ought to submit
co the law of Moses ; now, in opposition to this,
Paul and Barnabas undertake to shew, by a plain
relation of matters of fact, that God owned the
preaching of the pure gospel to them v. thout tne
law, and therefore to press the law upon them now
was to undo what God had done. Observe,
1. What account they gave ; they declared, or
opened in order, and with all the magnifying and af¬
fecting circumstances, what glorious mifades, what
signs and wonders, God had wrought among the
Gentiles by them ; what confirmation he had given
to their preaching by miracles wrought in the king¬
dom of nature, and what success he had given to it
by miracles wrought in the kingdom of grace. Thus
God had honoured these apostles whom the Jewish
teachers condemned, and had thus honoured the
Gentiles whom they contemned. What need had
they of any other advocate, when God himself
pleaded their cause ? The conversion of the Gen¬
tiles was itself a wonder, all things considered, no
less than a miracle. Now if they ~ ~ceived the Holy
Ghost by the hearing of faith, why should they be
embarrassed with the works of the law? See Gal. 3. 2.
2. What attention was given to them ; ylll the mul¬
titude (who, though they had not votes, yet came
together to hear what was said) kept silence, and
gave audience to Paul and Barnabas ; it should
seem, they took more notice of their narrative than
they did of all the arguments that were offered. As
in natural philosophy and medicine nothing is so sa¬
tisfactory as experiments, and in law nothing is so
satisfactory as cases adjudged, so in the things of
God the best explication of the word of grace, is,
the accounts given of the operations o f the Spirit of
grace ; these the multitude will with si/etice give au¬
dience to. They that fear God, will most readilv
hear them that can tell them what God has done
for their souls, or by their means, Ps. 66. 16.
III. The speech which James rriade to the synod.
He did not interrupt Paul and Barnabas, though, it
is likely, he had before heard their narrative, but
let them go on with it, for the edification of the com¬
pany, and that they might have it from the first and
best hand ; but a fter they had held their peace, thei
James stood up. Ye may all pro/ihesy one by one.
Cor. 14. 31. God is the God of order. He let Pau
and Barnabas say what they had to say, and then he
made the application of it. The hearing of variet)
of ministers may be of use when one truth does not
drive out, but clench, another.
1. He addresses himself respectfully to those pre¬
sent ; “ Men and brethren, hearken unto me. You
are men, and therefore, it is to be hoped, will hear
reason ; you are mv brethren, and therefore will hear
me with candour.” We are all brethren, and equally
concerned in this cause, that nothing be done to the
dishonour of Christ, and the uneasiness of Christians.
2. He refers himself to what Peter had said con¬
cerning the conversion of the Gentiles ; (u. 14.) “ Si¬
meon” (Simon Peter) “ hath declared . and opened the
matter to you how God at the first did visit the Gen¬
tiles, in Cornelius and his friends, who were the first-
fruits of the Gentiles; how, when the gospel began
first to spread, presently the Gentiles were invited
to come and take the benefit of it ;” and James ob¬
serves here, (l.)That the grace of God was the
rise of it ; it was God that visited the Gentiles ; and
it was a kind visit ; had they been left to themselves,
they would never have visited him, but the acquaint¬
ance began on his part ; he not only visited and re¬
deemed his people, but visited and redeemed those
that were lo ammi — not a people. (2.) That the
glorv of God was the end of it ; it was to take out
of them a people for his name, who should glorify
him, and in whom he would be glorified. As of old
he took the Jews, so now the Gentiles, to be to him
for a name, and for a firaise, and for a glory, Jer.
13. 11. Let all the people of God remember, that
therefore tliev are thus dignified in God, that God
may be glorified in them.
THE ACTS, XV.
153
3. He confirms this with a quotation out ot the
Old Testament ; he could not prove the calling of
the Gentiles by a vision, as Peter could, or by mira¬
cles wrought by his hand, as Paul and Barnabas
could, but l.e would prove that it was foretold in the
Old Testament, and therefore it must be fulfilled,
v. 15. To this agree the •words of the prophets ;
most of the Old Testament prophets spake more or
less of the calling in of the Gentiles, even Moses
himself, Rom. 10." 19. It was the general expecta¬
tion of the pious Jews, that the Messiah should be
a Light to lighten the Gentiles ; (Luke 2. 32.) but
James waves the more illustrious prophecies of this,
and pitches upon one that seemed more obscure ; It
is -written, Amos 9. 11, 12. where is foretold,
(1.) The setting up of the kingdom of the Mes¬
siah ; (v. 16. ) I will raise ufi the tabernacle of Da¬
vid, that is fallen. The covenant was made with
David and his seed ; but the house and family of
David are here called his tabernacle, because Da¬
vid in his beginning was a shepherd, and dwelt in
tents, and his house, that had been as a stately pa¬
lace, was become a mean and despicable tabernacle,
reduced in a manner to its small beginning ; this ta¬
bernacle was ruined and fallen down ; there had
not been for many ages a king of the house of Da¬
vid ; the scefitre was departed from Judah, the royal
family was sunk and buried In obscurity, and as it
should seem, not inquired after; but God will re¬
turn, and will build it again, raise it out of its ruins,
a phoenix out of its ashes ; and this was now lately
fulfilled, when our Lord Jesus was raised out of that
family, had the throne of his father David given
him, with a promise, that he should reign over the
house of Jacob for ever, Luke 1. 32, 33. And when
the tabernacle of David was thus rebuilt in Christ,
all the rest of it was, not many years after, wholly
extirpated and cut off, as was also the nation of the
Jews itself, and all their genealogies lost. The
church of Christ may be called the tabernacle of
David ; this may sometimes be brought very low,
and may seem to be in ruins, but it shall be built
again, its withering interests shall revive; it is cast
down, but not destroyed ; even dry bones are made
to live.
(2. ) The bringing in of the Gentiles, as the effect
and consequence of this; ( v . 17.) That the residue
of men might seek after the Lord: not the Jews
only, who thought they had the monopoly of the ta¬
bernacle of David, but the residue of men, such as
had hitherto been left out of the pale of the visible
church ; they must now, upon this re-edifying of the
tabernacle of David, be brought to seek after the
Lord, and to inquire how they may obtain his fa¬
vour ; when David’s tabernacle is set up, they shall
seek the Lord their God, and David their king, Hos.
3. 5. Jer. 30. 9. Then Israel shall possess the rem¬
nant of Edom ; so it is in the Hebrew ; for the Jews
called all the Gentiles Edomites, and therefore the
Septuagint there leave out the particular mention of
Edom, and read it just as it is here, that the residue
of men might seek, (St. James here adds, after the
Lord,) and all the Gentiles, or heathen, upon whom
my name is called. The Jews were for many ages
so peculiarly favoured, that the residue of men
seemed neglected ; but now God will have an eye
to them, and his name shall be called upon by the
Gentiles ; his name shall be declared and published
among them, and they shall be brought forth to
know his name, and to call upon it, they shall call
themselves the people of God, and he shall call
them so ; and thus bv consent of both parties, his
name is called upon them. This promise we may
depend upon the ful filling of in its season ; and now
it begins to be fulfilled, for it is added, saith the
Lord, who doeth this; who doeth all these things ;
so the Seventy there, and the apostle here ; he saith
Vol. VI. — U
j it, who doeth it; who therefore said it, because he
;l was determined to do it ; and who therefore doeth
I! it, because he hath said it ; for though with us sav-
" ing and doing are two things, they are not so with
God. The uniting of Jews and Gentiles in one body,
and all these things that were done in order to it,
which were here foretold, were, [1.] What God
did; This was the Lord's doing; whatever instru¬
ments were employed in it : and, [2.] It was what
God delighted in, and was well pleased with ; for he
is the God of the Gentiles, as well as the Jews, and
it is his honour to be rich in mercy to all that call
upon him.
4. He resolves it into the purpose and counsel of
God ; (v. 18.) Known unto God are all his works
from the beginning of the world. He not only fore¬
told the calling of the Gentiles many ages ago by
the prophets, (and therefore it ought not to be a sur¬
prise or stumbling-block to us,) but he foresaw and
Foreordained it in his eternal counsels, which are un¬
questionably wise, and unalterably firm. It is an
excellent maxim here laid down concerning all
God’s works, both of providence and grace, in the
natural and spiritual kingdom, that they were all
known unto him from the beginning of the world,
from the time he first began to work, which sup¬
poses his knowing them (as other scriptures speak)
from before the foundation of the world, and there¬
fore from all eternity. Note, Whatever God does,
he did before design and determine to do; for he
works all, not only according to his will, but accord¬
ing to the counsel of his will : he not only does what¬
ever he determined, (Ps. 1.35. 6.) which is more than
we can do, (our purposes are frequently broken off,
and our measures broken,) but he determined what
ever he does ; whatever he mav sav to prove us, he
himself knows what he will do ; for we know not
our works beforehand, but must do as occasion shah
serve, 1 Sam. 10. 7. What we shall do in such or
such a case we cannot tell till it comes to the setting
to ; but known unto God are all his works ; in the
volume of his book (called the scriptures of truth,
Dan. 10. 21.) they are all written in order, without
any razure or interlining ; (Ps. 40. 7.) and all God’s
works will, in the day of review, be found to agree
exactly with his counsels, without the least error or
variation. We are poor short-sighted creatures;
the wisest men can see but a little way before them,
and not at all with any certainty ; but this is our
comfort, that, whatever uncertainty we are at, there
is an infallible certainty in the divine prescience ,
known unto God are all his works.
5. He gives his advice what was to be done in the
present case, as the matter now stood with refer¬
ence to the Gentiles; (r. 19. ) My sentence is; iyl
xpivv — / give it as my opinion, or judgment ; not as
having authority over the rest, but as being an ad¬
viser with them. Now his advice is,
(1.) That circumcision and the observation of the
ceremonial law be by no means imposed upon the
Gentile converts ; no not so much as recommended
or mentioned to them. “ There are many from
! among the Gentiles that are turned to God in Christ,
i and we hope there will be many more. Now I am
clearly for using them with all possible tenderness,
and putting no manner of hardship or discourage¬
ment upon them,” /us t — “not to give
them any molestation or disturbance, or suggest any¬
thing to them that may be disquieting, or raise scru¬
ples in their minds, or perplex them.” Note, Great
care must be taken not to discouraee or disquiet
young converts with matters of doubtful disputation.
Let the essentials of religion, which an awakened
conscience will readilv receive, be first impressed
deeply upon them, and those will satisfy them, and
make them easy ; and let not things foreign and cir-
| cumstantial be urged upon them, which will but
154
THE ACTS, XV.
trouble them. The kingdom of God, which they
are to be trained up in, is not meat and drink, either
the opposition or the imposition of indifferent things,
which will but trouble them ; but it is righteousness,
and fieace, and joy in the Holy Ghost, which we are
sure will trouble nobody.
(2. ) That yet it would do well that in some things,
which gave most offence to the Jews, the Gentiles
should comply with them ; because they must not
numour them so far as to be circumcised, and keep
the whole law, it does not therefore follow that they
must act in a continual contradiction to them, and
study how to provoke them. It will please the Jews
(and if a little thing will oblige them, better do so
than cross them) if the Gentile converts abstain,
[1.] From fiollutions of idols and from fornica¬
tion ; which are two bad things, and always to be
abstained from ; but writing to them particularly
and expressly to abstain from them, (because in
these things the Jews were jealous of the Gentile
converts, lest they should transgress,) would very
much gratify the Jews ; not but that the apostles,
both in preaching and writing to the Gentiles that
embraced Christianity, were careful to warn against,
First, Pollutions of idols, that they should have no
m anner of fellowship with idolaters in their idola¬
trous worships, and particularly not in the feasts
they held upon their sacrifices. See 1 Cor. 10. 14, &c.
2 Cor. 6. 14, & c. Secondly, Fornication, and all man¬
ner of uncleanness. How large, how pressing, is St.
Paul in his cautions against this sin ! 1 Cor. 6. 9, 15.
Eph. 5. 3, &c. But the Jews, who were willing to
think the worst of those they did not like, suggested
that these were things which the Gentiles, even
after conversion, allowed themselves in, and the
apostles of the Gentiles connived at it. Now, to ob¬
viate this suggestion, and to leave no room for this
calumny, St. James advises, that, beside the private
admonitions which were given them by their mi-
nisteis, they should be publicly warned to abstain
from pollutions of idols, and from fornication ;
that herein they should be very circumspect, and
should avoid ail appearances of those two evils,
which would be in so particular a manner offensive
to the Jew.s.
[2.] From things strangled, and from blood;
which, though not evil in themselves, as the other
two, nor designed to be always abstained from, as
those were, had been forbidden by the precepts of
JVoah, (Gen. 9. 4.) before the giving of the law of
Moses; and the Jews had a great dislike to them,
and to all those that took a liberty to use them ; and
therefore, to avoid giving offence, let the Gentile
converts, abridge themselves of their liberty herein,
1 Cor. 8. 9, 13. Thus we must become all things to
all men.
6. He gives a reason for his advice — That great
respect ought to be shewed to the Jews, for they
have been so long accustomed to the solemn injunc¬
tions of the ceremonial law, that they must be borne
with, if they cannot presently come off from them ;
(u. 21. ) For Mosrs hath of old them that preach him in
every city, his writings fa considerable part of which
is the ceremonial law) oeing read in the synagogues
every sabbath-day. “ You cannot blame them, if
they have a great veneration for the law of Moses ;
for besides that thev are very sure God spake by
Moses,” (1.) “Moses is continually preached to
them, and thev are called upon to remember the law
of Moses," Mai. 4. 4. Note, Even that word of
God which is written to us, should also be preached ;
those that have the scriptures, have need of minis¬
ters to help them to understand and apply the scrip¬
tures. (2.) “ His writings are read in a solemn re¬
ligious manner, in their synagogues, and on the sab-
bath-day, in the place and at the time of their meet¬
ings for the worship of God ; so that from their child¬
hood they have been trained up in a regard to the
law of Moses ; the observance of it is a part of their
religion.” (3.) “This has been done of old time ;
they have received from their fathers an. honour for
Moses ; they have antiquity for it.” (4.) “ This has
been done in ex’ery city, wherever there are any
Jews, so that none of them can be ignorant what
stress that law laid upon these things ; and there¬
fore, though the gospel has set us free from these
things, yet they cannot be blamed if they are loath
to part with them, and cannot of a sudden be per¬
suaded to look upon those things as needless and in¬
different, which they, and their fathers before them,
had been so long taught, and taught of God too, to
place religion in ; and therefore we must give them
time, must meet them half-way, they must be borne
with a while, and brought on gradually, and we
must comply with them as far as we can without
betraying our gospel-liberty.” Thus does this apos¬
tle shew the spirit of a moderator, that is, a spirit
of moderation, being careful to give no offence either
to Jew or Gentile, and contriving, as much as may
be, to please both sides, and provoke neither. Note,
We are not to think it strange if people be wedded
to customs which they have had transmitted to them
from their fathers, and which they have been edu¬
cated in an opinion of as sacred ; and therefore al¬
lowances must be made in such cases, and not rigour
used.
22. Then pleased it the apostles and el¬
ders, with the whole church, to send chosen
men of their own company to Antioch, with
Paul and Barnabas; namely , Judas sur-
named Barsabas, and Silas, chief men
among the brethren: 23. And they wrote
letters by them after this manner; The
apostles and elders and brethren send
greeting unto the brethren which are of
the Gentiles in Antioch, and Syria, and
Cilicia: 24. Forasmuch as we have heard,
that certain which went out from us have
troubled you with words, subverting youi
souls, saying, Ye mast be circumcised, and
keep the law : to whom we gave no such
commandment: 25. It seemed good unto
us, being assembled with one accord, to
send chosen men unto you with our be¬
loved Barnabas and Paul, 26. Men that
have hazarded their lives for the name of
our Lord Jesus Christ. 27. We have sent
therefore Judas and Silas, who shall also
tell you the same things by mouth. 28.
For it seemed good to the Holy Ghost,
and to us, to lay upon you no greater bur¬
then than these necessary things ; 29. That
ye abstain from meats offered to idols, and
from blood, and from things strangled, and
from fornication : from which if ye keep
yourselves, ye shall do well. Fare ye well.
30. So when they were dismissed, they
came to Antioch: and when they had ga¬
thered the multitude together, they deli¬
vered the epistle: 31. Which when they
had read they rejoiced for the consolation,
32. And Judas and Silas, being prophets
also themselves, exhorted the brethren
THE ACTS, XV. 155
with many words, and confirmed them.
33. And after they had tarried there a
space, they were let go in peace from the
brethren unto the apostles. 34. Notwith¬
standing it pleased Silas to abide there
still. 35. Paul also and Barnabas con¬
tinued in Antioch, teaching and preaching
the word of the Lord, with many others
also.
We have here the result of the consultation that
was had at Jerusalem about the imposing of the ce¬
remonial law upon the Gentiles. Much more, it is
likely, was said about it than is here recorded ; but
at length it was brought to a head, and the advice
which James gave, was universally approved of,
and agreed to nemine contradicente — unanimously ;
and letters were accordingly sent by messengers of
their own to the Gentile converts, acquainting them
with their sentiments in this matter ; which would
be a great confirmation to them against the false
teachers. Now observe here,
I. The choice of the delegates that were to be sent
with Paul and Barnabas on this errand ; not as if
they had any suspicion of the fidelity of these great
men, and could not trust them with their letters; or
as if they thought those to whom they sent them,
woidd suspect them to have altered any thing in
their letter ; no, their charity thought no such evil
concerning men of such tried integrity ; but,
1. They thought fit to send men of their own com¬
pany to Antioch, with Paul and Barnabas, v. 22.
This was agreed to by the a/iostles and elders, with
the whole church, who, it is likely, undertook to bear
their charges, 1 Cor. 9. 7. They sent these mes¬
sengers, (1.) To shew their respect to the church at
Antioch, as a sister-church, though a younger sister,
and that they looked upon it as upon the same level
with them ; as also that they were desirous further
to know their state. (2.) To encourage Paul and
Barnabas, and to make their journey home the more
pleasant, (for it is likely they travelled on foot,) by
sending such excellent men to bear them company ;
amicus pro vehiculo — a friend instead of a carriage.
(3.) To put a reputation upon the letters they car¬
ried, that it might appear a solemn embassy, and so
much the more regard might be had to the message,
which was likely to meet with opposition from some.
(4.) To keep up the communion of saints, and culti¬
vate an acquaintance between churches and minis¬
ters that were at a distance from each other, and to
shew, that though they were many, yet they were one.
2. Those they sent were not inferior persons, who
might serve to carry the letters, and attest the re¬
ceipt of them from the apostles; but they were cho¬
sen men, and chief men among the brethren, men of
eminent gifts, graces, and usefulness ; for those are
the things which denominate men chief among the
. brethren, and qualify them to be the messengers of the
churches. They are here named, Judas, who was
called Barsabas, probably the brother of that Jo¬
seph who was called Barsabas, that was a candidate
for the apostleship, ch. 1. 23. The character which
these men had in the church at Jerusalem, would
have some influence upon them that came from Ju¬
dea, as those false teachers did, and engage them to
pay the more deference to the message that was sent
by them.
II. The drawing up of the letters, circular letters,
that were to be sent to the churches, to notify the
sense of the synod in this matter.
1. Here is a very condescending obliging pream¬
ble to this decree, t>. 23. Here is nothing in it
haughty or assuming, but, (1.) That which speaks
the humility of the apostles, that they join the elders
and brethren in commission with them, the minis¬
ters, the ordinary Christians, whom they had advised
with in this case, as they used to do in other cases.
Though never men were so qualified as they were
for a monarchical power and conduct in the church,
nor had such a commission as they had, yet their
decrees run not, “We, the a/iostles, Christ’s vicars
upon earth, and pastors of all the pastors of the
cnurches,” (as the Pope styles himself,) “ and sole
judges in all matters of faith but the apostles, and
elders, and brethren, agree in their orders ; herein
they remembered the instructions their Master gave
them, (Matt. 23. 8.) Be not ye called llabbi; for
all ye are brethren. (2.) That which speaks their
respect to the churches they wrote to ; they send
them greeting, wish them health and happiness and
joy, and call them brethren of the Gentiles ; thereby
owning their admission into the church, and giving
them the right hand of fellowship ; “You are our
brethren though Gentiles; for we meet in Christ,
the first-born among many brethren, in God our
common father.” Now that the Gentiles are fellow-
heirs and of the same body, they are to be coun¬
tenanced and encouraged, and called brethren.
2. Here is a just and severe rebuke to the judaiz-
ing teachers; (u. 24.) “ We have heard, that certain
which went out from us, have troubled you with
words, and we are very much concerned to hear
it ; now this is to let them know, that those who
preached this doctrine were false teachers, both as
they produced a false commission, and as they taught
.a false doctrine. ”
(1.) They did a great deal of wrong to the apos¬
tles and ministers at Jerusalem, in pretending that
they had instructions from them, to impose the cere¬
monial law upon the Gentiles, when there was no
colour for such a pretension. “ They went out from
us indeed, they were such as belonged to our church,
which, when they had a mind to travel, we gave
them perhaps a testimonial of ; but, as for their urg¬
ing the law of Moses upon you, we gave them no
such commandment, nor had we ever thought of
such a thing, nor given them the least occasion to
use our names in it.” It is no new thing for aposto¬
lical authority to be pleaded in defence of those doc¬
trines and practices which yet the apostles gave
neither command nor encouragement for.
(2.) They did a great deal of wrong to the Gentile
converts, in saying, Ye must be circumcised, and
must keep the law. [1.] It perplexed them ; “ They
have troubled you with words, have occasioned dis¬
turbance and disquietment to you ; you depended
upon those who told you, ,(7fyou beliex>e in the Lord
Jesus Christ, you shall be saved ; and now you are
startled by those that tell you, You must keep the
law of Moses, or you cannot be saved ; by which
vou see yourselves drawn into a snare. They trou
ble you with words ; words, and nothing else ; very
worcls; sound, but no substance.” How has the
church been troubled with words, by the pride of
men that loved to hear themselves talk ! [2.) It en¬
dangered them ; they subverted their souls, put
them into disorder, and pulled down that which had
been built up. They took them off from pursuing
ure christianitv, and minding the business of that,
y filling their heads with the necessity of circum¬
cision, and the law of Moses, which were nothing to
the purpose.
3. Here is an honourable testimony given of the
messengers by whom these letters were sent.
(1.) Of Paul and Barnabas, whom these judaizmg
teachers had opposed and censured as naving done
their work by the halves, because thev had brought
the Gentile converts to Christianitv only, and not tc
Judaism. Let them say what they will of these
men, [1.1 “ Thev are men that are dear to us, they
J are our beloved Barnabas and Paul ; men whom
THE ACTS, XV.
15G
we have a value for, a kindness for, a concern for.”
Sometimes it is good for those that are of eminency
to express their esteem, not only for the despised
truth of Christ, but for the despised preachers and
defenders of that truth, to encourage them, and
weaken the hands of their opposers. [2.] “They
are men that have signalized themselves in the ser¬
vice of Christ, and therefore have deserved well of
all the churches ; they are men that have hazarded
their lives for the name of our Lord Jesus Christ, ( v .
26. ) and therefore are worthy of double honour, and
cannot be suspected of having sought any secular
advantage to themselves ; for they have ventured
their all for Christ, have engaged m the most dan¬
gerous services, as good soldiers of Christ, and not
only in laborious services.” It is not likely that such
faithful confessors should be unfaithful preachers ;
they that urged circumcision, did it to avoid perse¬
cution, (Gal. 6. 12, 13. ) they that opposed it, knew
they -thereby exposed themselves to fiersecution ;
an l" which of these were most likely to be in the right?
(2.) Of Jud .s and Silas ; “ They are chosen men,
(r. 25.) and they are men that have heard our de¬
putes, and are perfectly apprized of the matter, and
will tell you the same things by mouth,” v. 27. What
is of use to us, it is good to have both in writing and
by word of mouth ; that we may have the advantage
both of reading and of hearing it. The apostles re-
f.-r themselves to the bearers for a further account
of their judgment and their reasons, and the bearers
will refer themselves to their letters for the certainty
of the determination.
4. Here is the direction given what to require
from the Gentile converts ; where observe,
(!.) The matter of the injunction, which is ac¬
cording to the advice given by St. James, that, to
avoid giving offence to the Jews, [1.] They should
never eat any thing that they knew had been offered
i-i sacrifice to an idol, but iook upon it as, though
clean in itself, yet thereby polluted to them. This
prohibition was afterward in part taken off, for they
were allowed to eat whatever was sold in the sham¬
bles, or set before them at their friend’s table, though
it had been offered to idols, except when there was
danger of giving offence by it, that is, of giving oc-
casi n either to a weak Christian to think the worse
of nir Christianity, or to a wicked heathen to think
the better of his idolatry ; and in those cases it is
good to forbear, 1 Cor. 10. 25, &c. This to us is
an antiquated case. [2.] That they should not eat
blood, or drink it ; but avoid every thing that looked
cruel and barbarous in that ceremony which had
been of so long standing. [3.] That they should not
eat any thing that was strangled, or died of itself,
or had not the blood let out. [4.] That they should
be very strict in censuring those that were guilty of
fornication, or marrying within the degrees prohi¬
bited by the Levitical law ; which, some think, is
P’-iucipally intended here. See 1 Cor. 5. 1. Dr.
Hammond states this matter thus ; The judaizing
teachers would have the Gentile converts to submit
to all that those submitted to, whom they called the
proselytes of righteousness, to be circumcised, and
keep the whole law ; but the apostles required no
more of them than what was required of the prose-
lutes of the gate, which was to observe the seven
precepts of the sons of JVoah, which, he thinks, are
here referred to. But the only ground of this decree
being in complaisance to the rigid Jews that had em¬
braced the Christian faith, and, except in that one
case of scandal, all meats being pronounced free and
indifferent to all Christians, as soon as the reason of
the decree ceased, which, at furthest, was after the
destruction of Jerusalem, the obligation of it ceased
likew:se. “ These things are in a particular man¬
ner offensive to the Jews, and therefore do not dis¬
oblige them herein for the present ; in a little time
the Jews will incorporate with tin Gentiles, and
then the danger is over.”
(2. ) The manner how it is worded.
[1. ] They express themselves with something of
authority, that what they wrote might De received
with respect, and deference paid to it ; It seemea
good to the Holy Ghost, and to us, that is, to ws un¬
der the conduct of the Holy Ghost, and by direction
from him : not only the apostles, but others, were
endued with spiritual gifts extraordinary, and knew
more of the mind of God than any since those gifts
ceased can pretend to ; their infallibility gave an in¬
contestable authority to their decrees, and they
would not order any thing because it seemed good to
them, but that they knew it first seemed good to the
Holy Ghost. Or it refers to what the Holy Ghost
had determined in this matter formerly. When the
Holy Ghost descended upon the apostles, he endued
them with the gift of tongues, in order to their
preaching the gospel to the Gentiles; which was a
plain indication of God’s purpose to call them in.
When the Holy Ghost descended upon Cornelius
and his friends, upon Peter’s preaching, it was plain
that Christ designed the taking down of the Jewish
pale, within which they fancied the Spirit had been
inclosed.
[2.] They expressed themselves with abundance
of tenderness and fatherly concern.
First, They are afraid of burthening them ; We
will lay upon you no greater burthen. So far were
they from delighting to impose upon them, that they
dreaded nothing so much as imposing too far upon
them, so as to discourage them at their setting out !
Secondly, They impose upon them no other than
necessary things ; “ 1 he avoiding of fornication is
necessary to all Christians at all times ; the avoiding
of things strangled, and of blood, and of things offer¬
ed to idols, is necessary at this time, for the keeping
up of a good understanding between you and the
Jews, and the preventing of offence as long as it
continues necessary for that end, and no longer, it is
enjoined. Note, Church rulers should impose only
necessary things, things that Christ has made our
duty, and have a real tendency to the edification of
the church, and, as these here, to the uniting of good
Christians. If thev impose things only to shew their
own authority, and to try people’s obedience, they
forget that they have not authority to make new
laws, but only to see that the laws of Christ be duly
executed, and to enforce the observation of them.
Thirdly, They enforce their order with a com¬
mendation of those that shall comply with it, ra¬
ther than with the condemnation of those that shal1
transgress it; they do not conclude, “From which
if you do not keep yourselves, ye shall be an ana¬
thema, ye shall be cast out of the church, and ac¬
cursed,” according to the style of after-councils,
and particularly that of Trent ; but, “ From which
if you keep yourselves, as we do not question but
ye will, ye shall do well ; it will be for the glory of
God, the furtherance of the gospel, the strengthen¬
ing of the hands of your brethren, and your own
credit and comfort.” It is all sweetness and love
and good-humour, such as became the followers
of him who, when he called us to take his yoke
upon us, assured us we should find him meek and
lowly in heart. The difference of the style of the
true apostles from that of the false is very ob¬
servable. They that were for imposing the cere¬
monial law, were positive and imperious ; Except
ye keep it, ye cannot be saved, (r>. 1.) ye are ex
communicated ipso facto — at once, and delivered to
Satan. The apostles of Christ, who only recom¬
mend necessaru things, are mild and eentle ; “ From
which if ye keep yourselves, ve shall do well, and as
becomes you. Fare ye well; we are hearty well-
i wishers to vour honour and peace.”
157
THE ACTS, XV.
III. The delivering of the letters, and how the
messengers disposed of themselves.
1. When they were dismissed, had had their au¬
dience of leave of the apostles (it is probable that
they were dismissed with prayer, and a solemn bless¬
ing in the name of the Lord, and with instructions
and encouragements in their work) they then came
to Antioch ; they stayed no longer at Jerusalem than
till their business was done, and then came back,
and perhaps were met at their return by them that
brought them on their way at their setting out ; for
those that have taken pains in public service, ought
to be countenanced and encouraged.
2. As soon as they came to Antioch, they gathered
the multitude together, and delivered the epistle to
them, ( v . 30, 31.) that they might all know what it
was that was forbidden them, and might observe
these orders, which would be no difficulty for them
to do, most of them having been, before their con¬
version to Christ, proselytes of the gate, who had
laid themselves under these restrictions already ;
but this was not all ; it was that they might know
that no more than this was forbidden them ; that it
was no longer a sin to eat swine’s flesh, no longer a
pollution to touch a grave or a dead body.
3. The people were wonderfully pleased with the
orders that came from Jerusalem ; (v. 31.) They re¬
joiced for the consolation ; and a great consolation it
was to the multitude, (1. ) That they were confirmed
in their freedom from the yoke of the ceremonial
law, and were not burthened with that, as those up¬
start teachers would have had them to be. It was
a comfort to them to hear that the carnal ordinances
were no longer imposed on them, which perplexed
the conscience, but could not purify or pacify it.
(2.) That those who troubled their minds with an
attempt to force circumcision upon them, were
hereby for the present silenced and put to confusion,
the fraud of their pretensions to an apostolical war¬
rant being now discovered. (3.) That the Gentiles
were hereby encouraged to receive the gospel, and
those that had received it to adhere to it. (4. ) That
the peace of the church was hereby restored, and
that removed, which threatened a division. All this
was consolation which they rejoiced in, and blessed
God for.
4. They got the strange ministers that came from
Jerusalem to give them each a sermon, and more, v.
32. Judas and Silas, being prophets also themselves,
endued with the Holy Ghost, and called to the work,
and being likewise intrusted by the apostles to de¬
liver some things relating to this matter bv word of
mouth, exhorted the brethren with many words, and
confirmed them. Even they that had the constant
preaching of Paul and Barnabas, yet were glad of
the help of Judas and Silas ; the diversitv of the gifts
of ministers is of use to the church. Observe what
is the work of ministers with those that are in Christ ;
(1.) To confirm them, bv brimring them to see more
reason both for their faith in Christ, and their obe¬
dience to him ; to confirm their choice of Christ,
and their resolutions for Christ. (2.) To exhort
them to perseverance, and to the particular duties
required of them : to quicken them to that which is
good, and direct them in it. They comforted the
brethren (so it may be rendered ;) and that would
contribute to the confirming of them ; for the joy of
the Lord will be our strength. '1'hey exhorted them
with many words, they used a very great copious¬
ness and variety of expression ; one word would af¬
fect one, and another another : and therefore, though
what they had to say might have been summed up
in a few words, yet it was for the edification of the
church that they used many words, Sia \oyn —
with much speech, much reasoning ; precept must be
upon precept.
5. The dismission of the Jerusalem ministers, v.
33. When they had spent some time among then ,
(so it might be read,) >/>&vcv — having
made some stay, arid having made it to good pur¬
pose, not having trifled away time, but having filled
it up, they were let go in peace from the brethren
at Antioch, to the apostles at Jerusalem, with all
possible expressions of kindness and respect ; they
thanked them for their coming and pains, and the
good service they had done, wished them their
health and a good journey home ; and committed
them to the custody of the peace of God.
6. The continuance of Silas, notwithstanding, to¬
gether with raid and Barnabas, at Antioch. (1.)
Silas, when it came to the setting to, would not go
back with Judas to Jerusalem, but let him go home
himself, and chose rather to abide still at Antioch,
v. 34. And we have no reason at all to blame him
for it, though we know not the reason that moved
him to it. I am apt to think the congregations at
Antioch were both more large and more lively than
those at Jerusalem, and that tempted him to stay
there, and he did well : so did Judas ; who, notwith¬
standing this, returned to his post of service at Jeru¬
salem. (2.) Paul and Barnabas, though their work
lay chiefly among the Gentiles, yet continued for
some time in Antioch, being pleased with the so¬
ciety of the ministers and people there, which, it
should seem by divers passages, was more than or¬
dinarily inviting. They continued there, not to take
their pleasure, but teaching and preaching the word
of God. Antioch being the chief city of Syria, it is
likely that there was a great resort of Gentiles thi¬
ther from all parts upon one account or other, as
there was of Jews to Jerusalem ; so that in preaching
there, they did in effect preach to many nations ; for
they preached to those who would carry the report
of what they preached to many nations, "and thereby
prepare them for the apostles’ coming in person to
preach to them. And thus they were not only not
idle at Antioch, but were serving their main inten¬
tion. (3.) There were many others also there, la¬
bouring at the same oar. The multitude of work¬
men in Christ’s vineyard does not give us a writ of
ease. Even there where there are many others la¬
bouring in the word and doctrine, yet there may be
opportunity for us ; the zeal and usefulness of others
should excite us, not lay us asleep.
36. And some days after, Paul said unto
Barnabas, Let us go again and visit our
brethren in every city where we have
preached the word of the Lord, and see how
they do. 37. And Barnabas determined
to take with them John, whose surname
was Mark, 38. But Paul thought not good
to take him with them, who departed from
them from Pamphylia, and went not with
them to the work. 39. And the contention
was so sharp between them, that they de¬
parted asunder one from the other : and so
Barnabas took Mark, and sailed unto Cy¬
prus ; 40. And Paul chose Silas, and de¬
parted, being recommended by the brethren
unto the grace of God. 41. And he went
through Syria and Cilicia, confirming the
churches.
We have seen one unhappy difftrence among the
brethren, that was of a public nature, brought to a
good issue ; but here we have a private quarrel be¬
tween two ministers, no less men than Paul and Bar¬
nabas, not compromised indeed, yet ending well.
I. Here is a good motion Paul made to Barnabas
158
THE AC
to go and review their work among the Gentiles, [
and renew it; to take a circuit among the churches
they had planted, and see what progress the gospel
made among them. Antioch was now a safe and
quiet harbour for them, they had there no adversary
or evil occurrent ; but Paul remembered that they
only put in there to refit and refresh themselves,
and therefore begins now to think of putting to sea
again ; and having been in winter quarters long
enough, lie is for taking the field again, and making
another campaign, in a vigorous prosecution of this
holy war against Satan’s kingdom. Paul remem¬
bers that the work appointed him, was afar off
among the Gentiles , and therefore he is here medi¬
tating a second expedition among them to do the
same work, though to encounter the same difficul¬
ties ; and this sotne days after, for his active spirit
could not bear to be long out of work ; no, nor his
bold and daring spirit to be long out of danger. Ob¬
serve,
1. To whom he makes this motion ; to Barnabas,
his old friend and fellow-labourer ; he invites his
company and help in this work. W e have need one
of another, and may be many ways serviceable one
to another ; and therefore should be forward both to
borrow and lend assistance. T wo are better than
one. Every soldier has his comrade.
2. For whom the visit is designed; “Let us not
presently begin new work, or break up new ground ;
but let us take a view of the fields we have sown.
Come, and let us get ufi early to the vineyards, let
us see if the vine flourish, Cant. 7. 12. Let us go
again and visit our brethren in every city where we
have preached the word of the Lord.” Observe,
He calls all the Christians brethren, and not minis¬
ters only ; for, Have we not all one Father? He has
a concern for them in every city, even there where
the brethren were fewest and poorest, and most per¬
secuted and despised ; yet let us visit them. Wher¬
ever we have preached the word of the Lord, let us
go and water the seed so .vm. Note, Those that have
preached the gospel, should visit those to whom
they have preached it. As we must look after our
praying, and hear what answer God gives to that ;
so we must look after our preaching, and see what
success that has. Faithful ministers cannot but
have a particular tender concern for those to whom
they have preached the gospel, that they may not
bestow upon them labour in vain. See 1 Thess. 3.
5, 6.
3. What was intended in this visit; ** Let us see
how they do,” s^air/ — ^ovj it is with them. It
was not merely a compliment that he designed, nor
did he take such a journey with a bare How do you
do? No, he would visit them, that he might ac¬
quaint himself with their case, and impart unto them
such spiritual gifts as were suited to it ; as the phy¬
sician visits his recovering patient, that he may pre¬
scribe what is proper for the perfecting of his cure,
and the preventing of a relapse. Let us see how
they do, that is, (1.) What spirit they are of, how
they stand affected, and how they behave them¬
selves ; it is probable that they frequently heard
from them ; “ But let us go see them ; let us go see
whether they hold fast what we preached to them ;
and live up to it, that we may endeavour to reduce
them if we find them wandering, to confirm them if
we find them wavering, and to comfort them if we
find them steady.” (2.) What state they are in;
whether the churches have rest and liberty ; or
whether they are not in trouble or distress, that we
may rejoice with them if they rejoice, and caution
them against securitv ; and may weep with them if
they wee]), and comfort them under the cross, and
mav know the better how to pray for them.
II. The disagreement between Paul and Barna¬
bas about an assistant ; it was convenient to have a
TS, XV.
young man with them that should attend on them
and minister to them, and be a witness of their doc¬
trine, manner of life, and patience ; and that should
be fitted and trained up for further service, by being
occasionally employed in the present service. Now,
1. Barnabas would have his nephew John, whose
surname was Mark, to go along with them, v. 37.
He determined to take him, because he was his re¬
lation, and, it is likely, was brought up under him,
and he had a kindness for him, and was solicitous for
his welfare. We should suspect ourselves of par¬
tiality, and guard against it in preferring our rela¬
tions.
2. Paul opposed it; (n. 38.) He thought not good
to take him with them, »x j»£j'b — he did not think him
worthy of the honour, nor fit for the service, who
had departed from them, clandestinely as it should
seem, without their knowledge, or wilfully without
their consent, from Pamphylia, ( ch . 13. 13.) and
went not with them to the work, either because he
was lazy, and would not take the pains that must be
taken ; or cowardly, and would not run the hazard.
He run his colours just as they w'ere going to engage.
It is probable that he promised very fair now, that
he would not do so again. But Paul thought it was
not fit he should be thus honoured, who had for¬
feited his reputation ; nor thus employed, who had
betrayed his trust ; at least, not till he had been
longer tried. If a man deceive me once, it is his
fault ; but if twice, it is my own, for trusting him.
Solomon saith, Confidence in an unfaithful man in
time of trouble, is like a broken tooth, and a foot out
of joint, which will hardly be used again, Prov.
25. 19.
III. The issue of this disagreement ; it came tc
such a height, that they parted upon it. The con¬
tention, the paroxysm (so the word is,) the fit of
passion which this threw them both into, was so
sharp, that thev departed asunder one from the
other. Barnabas was peremptory that he would
not go with Paul unless they took John Mark with
them ; Paul was as peremptorv that he would not
go if John did go with them. Neither would yield,
and therefore there is no remedy but they must part.
Now here is that which is very humbling, and iust
matter of lamentation, and yet very instructive. For
we see,
1. That the best of men are but men, subject to
like passions as we are, as these two good men had
expressly owned concerning themselves ; (c/n 1*1.
15.) and now it appeared too true. I doubt there
was (as usually there is in such contentions) a
fault on both sides; perhaps Paul was too severe
upon the voung man, and did not allow his fault the
extenuation it was capable of, did not consider what
a useful woman his mother was in Jerusalem, fch.
12. 12.) nor make the allowances he might have
made to Barnabas’s natural affection. But it was
Barnabas’s fault that he took that into consideration
in a case wherein the interest of Christ’s kingdom
was concerned, and indulged it too much. And they
were certainly both in fault to be so hot as to let the
contention be so sharp, (it. is to be feared they gave
one another some hard words) as also to be so stiff,
as each to stick so resolutely to his opinion, and nei¬
ther to yield. It was a pity that thev did not refer
the matter to a third person ; or that some friend
did not interpose to prevent its coming to an open
rupture. Ts there never a wise man among them to
interpose his good offices, and to accommodate the
matter, and to put them in mind of the Canaanite
and the Perizzite that were now in the land ; and
that not onlv Jews and heathens, but the false bre¬
thren among themselves, would warm their hands
at the flames of the contention between Paul and
Barnabas ? We must own it was their infirmity, and
is recorded for our admonition ; not that we musi
fHE ACTS, XVI.
1 59
make use of it to excuse our own intemperate heats
and passions, or to rebate the edge of our sorrow and
shame for them ; we must not say, “ What if I was
in a passion, were not Paul and Barnabas so? No ;
but it must check our censures of others, and mode¬
rate them. If good men are soon put into a passion,
we must make the best of it ; it was the infirmity
once of two of the best men that ever the world had !
Repentance teaches us to be severe in reflections
upon ourselves ; but charity teaches us to be candid
in our reflections upon others. It is only Christ’s
example that is a copy without a blot.
2. That we are not to think it strange, if there be
differences among wise and good men ; we were told
before that such offences will come, and here is an
instance of it. Even they that are united to one and
the same Jesus, and sanctified by one and the same
Spirit, have different apprehensions, different opi¬
nions, different views, and different sentiments in
point of prudence. It will be so while we are in
this state of darkness and imperfection ; we shall
never be all of a mind till we come to heaven, where
light and love are- perfect. That is charity, which
never fails.
3. That these differences often prevail so far as to
occasion separations. Paul and Barnabas, that were
not separated by the persecutions of the unbelieving
Jews, nor the impositions of the believing Jews, were
yet separated by an unhappy disagreement between
themselves. O the mischief that even the poor and
weak remainders of pride and passion, that are found
even in good men, do in the world, do in the church!
No wonder the consequences are so fatal where they
reign ! ,
IV. The good that was brought out of this evil.
Meat out of the eater, and sweetness out of the
strong. It was strange that even the sufferings of
the apostles, (as Phil. 1. 12.) but much more strange
that even the quarrels of the apostles, should tend
to the furtherance of the gospel of Christ ; yet so it
proved here. God would not permit such things to
be, if he knew not how to make them serve his own
purposes.
1. More places are hereby visited. Barnabas
went one way; he sailed to Cyprus, (x». 39.) that
famous island where they began their work, {ch.
13. 4.) and which was his own country, ch. 4. 36.
Paul went another way into Cilicia, which was his
own country, ch. 21. 39. Each seem to be influenced
by their affection to their native soil, as usual ;
( jVescio qua natale solum dulcedine cunctos duett.
— There is something that attaches us all to our na¬
tive soil ; ) and yet God served his own purposes by
ic, for the diffusing of gospel-light.
2. More hands are hereby employed in the minis-
tiy of the gospel among the Gentiles; for, (1.) John
Mark, who had been an unfaithful hand, is not re¬
jected, but is again made use of, against Paul’s mind,
and, for aught we know, proves a very useful and
successful hand ; though many think it was not the
same with that Mark that wrote the gospel, and
founded the church at Alexandria, he wh m Peter
calls his son, 1 Tet. 5. 13. (2.) Silas who was a nenv
hand, and never yet employed in that work, nor de¬
signed to be, but to return to the service of the
church at Jerusalem, had not God changed his
mind ; (x;. 33, 34.) he is brought in, and engaged in
that noble work.
We may further observe,
[1.] That the church at Antioch seemed to coun¬
tenance Paul in what he did. Barnabas sailed with
his nephew to Cyprus, and no notice was taken of
him, nor a bene aiscessit — a recommendation given
him. Note, Those that in their service of the church
are swayed by private affections and regards, forfeit
public honours and respect But when Paul de¬
parted, he was recommended by the brethren to the
grace of God. They thought he was in the right
in refusing to make* use of John Mark, and could
not but blame Barnabas forinsisting upon it, though
he was one who had deserved well cf the church,
{ch. 11. 22.) before they knew Paul. And there
fore they prayed publicly for Paul, and for the suc¬
cess of his ministry, encouraged him to go on in his
work, and though they could do nothing themselves
to further him, they transferred the matter to the
grace of God, leaving it to that grace, both to work
upon him, and to work with him. Note, Those are
happy at all times, and especially in times of disa¬
greement and contention, who are enabled so to car •
ry themselves as not to forfeit their interest in the
love and prayers of good people.
[2.] That yet Paul afterward seemed to have had,
though not upon second thoughts, yet, upon further
trial, a better opinion of John Mark than now he had ;
for he writes to Timothy, (2 Tim. 4. 11.) Take
Mark and bring him with thee, for he is profitable
to me for the ministry ; and he writes to the Colos-
sians concerning Marcus, sister’s son to Barnabas,
that if he came to them they should receive him, bid
him welcome, and employ him, Col. 4. 10. Which
teaches us, First, That even those whom we justly
condemn, we should condemn moderately, and with
a great deal of temper, because we know not but
afterward we may see cause to think better of them,
and both to make use of them and make friendship
with them, and we should so regulate our resent¬
ments, that if it should prove so, we may not after¬
ward be ashamed of them. Secondly, That even
those whom we have justly condemned, if afterward
they prove more faithful, we should Cheerfully re¬
ceive, forgive and forget, and put a confidence in.
and, as there is occasion, give a good word to.
[3.] That Paul, though he wanted his old friend
and companion in the kingdom and patience of Je¬
sus Christ, yet went on cheerfully in his work ; (x>.
41.) He went through Syria and Cilicia, countries
which lay next to Antioch, confirming the churches .
Though we change our colleagues, we do not change
our principal President. And observe, Ministers
are well employed, and ought to think themselves
so, and be satisfied, when they are made use of in
confirming those that believe, as well as in convert
ing those that believe not.
CHAP. XVI.
It is some rebuke to Barnabas, that after he left Paul we bear
no more of him, of what he did or suflered for Christ. But
Paul, as he was recommended by the brethren to the grace
of God, so his services for Christ after this are largely
recorded ; we are to attend him in this chapter from place
to place, wherever he came, doing good, either watering or
planting, beginning new work, or improving what was done.
Here is, 1. The beginning of his acquaintance with Timo¬
thy, and taking him to be his assistant, v. 1 . . 3. II. The
visit he made to the churches for their establishment, v. 4,
5. III. His call to Macedonia, (after a restraint he had
been under from going to some other places,) and his com¬
ing to Philippi, the chief city of Macedonia, with his en¬
tertainment there, v. 6 . . 13. IV. The conversion of I .ydia
there, v. 14, 15. V. The casting of an evil spirit out of a
damsel, v. 1 6.. 18. VI. The accusing and abusing of
Paul and Silas for it, their imprisonment, and the indigni¬
ties done them, v. 19. .24. VII. The miraculous conver¬
sion of the jailer to the faith of Christ, v. 25 . . 34. VIII.
The honourable discharge of Paul and Silas by the magis¬
trates, v. 35 . . 40.
: 1. r | MIEN came he to Derbe and Lys-
JL tra : and, behold, a certain disciple
I was there, named Timotheus, the son of a
! certain woman, which was a Jewess, and
j believed ; but his father was a Greek : 2.
1 Which was well reported of by the bre-
,| thren that were at Lystra and Jconium.
160
THE ACTS, XVI.
3. Him would Paul have to go fort!', with
him and took and circumcised him, be¬
cause of the Jews which were in those
quarters : for they knew all that his father
was a Greek. 4. And as they went through
the cities, they delivered them the decrees
for to keep, that were ordained by the apos¬
tles and elders which were at Jerusalem.
5. And so were the churches established
in the faith, and increased in number
daily.
Paul was a spiritual father, and as such a one we
have him here adopting Timothy, and taking care
of the education of many others, who had been be¬
gotten to Christ by his ministry : and in all he ap¬
pears to have been a wise and tender father.
I. Here is his taking of Timothy into his acquain¬
tance, and under his tuition. One thing designed in
the book of the Acts is to help us to understand
Paul’s epistles, two of which are directed to Timo¬
thy ; it was therefore necessary that in the history
of Paul we should have some account concerning
him. And we are here accordingly told,
1. That he was a disciple, one that belonged to
Christ, and was baptized, probably in his infancy,
when his mother became a believer, as Lydia’s
household was baptized upon her believing, v. 15.
Him that was a disciple of Christ, Paul took to be
his disciple, that he might further train him up in
the knowledge and faith of Christ ; he took him to
be brought up for Christ.
2. That his mother was a Jewess originally, but
believed in Christ ; her name was Eunice , his grand¬
mother’s name was Lois. Paul speaks of them both
with great respect, as women of eminent virtue and
piety, and commends them especially for their un¬
feigned faith, (2 Tim. 1. 5.) their sincere embracing
of, and adhering to, the doctrine of Christ.
3. That his father was a Greek, a Gentile ; the
marriage of a Jewish woman by a Gentile husband
t though some would make a difference) was pro¬
hibited as much as the marriage of a Jewish man to
a Gentile wife, Deut. 7. 3. Thou shalt no more give
thy daughter to his son than take his daughter to
thy son: yet that seems to have been limited to the
nations that lived among them in Canaan, whom
they were most in danger of infection from. Now
because his father was a Greek, he was not circum¬
cised ; for the entail of the covenant and the seal of
it, as of other entails in that nation, went by the fa- ,
ther, not by the mother ; so that his father being no
Jew, he was not obliged to circumcision, nor entitled
to it, unless when he grew up he did himself desire
it. But observe, though his mother could not pre¬
vail to have him circumcised in his infancy, because
his father was of another mind and way, yet she edu¬
cated him in the fear of God ; that though he want¬
ed the sign of the covenant, he might not want the
thing signified.
4. That he had gained a very good character
among the Christians ; he was well refiorted of by
the brethren that were at Lystra and Iconium ; he
had not only an unblemished reputation, and was
free from scandal, but he had a bright reputation,
and great encomiums were given of him, as an ex¬
traordinary young man, and one from whom great
things were expected. Not only those in the place
where he was born, but those in the neighbouring
cities, admired him, and spake honourably of him.
He had a name for good things with good people.
5. That Paul would have him to go forth with him,
to accompany him, to give attendance on him, to
rec eive instruction from him, and to join with him
in the work ot the gospel ; to preach for him when
there was occasion, and to be left behind in places
where he had planted churches. Paid took a great
love to him, not only because he was an ingenious
young man, and one of great parts, but because he
was a serious young man, and one of devout affec¬
tions : for Paul was always mindful of his tears, 2
Tim. 1. 4.
6. That Paul took him and circumcised him, or
ordered it to be done. This was strange ! Had not
Paul opposed those with all his might that were for
imposing circumcision upon the Gentile converts ?
Had he not at this time the decrees of the council at
Jerusalem with him, which witnessed against it ?
He had, and yet circumcised Timothy, not, as those
teachers designed in imposing circumcision, to oblige
him to keep the ceremonial law, but only to render
his conversation and ministry passable, and, if it
might be, acceptable amongthe Jews that abounded
in those quarters. He knew Timothy was a man
likely to do a great deal of good with them, being
admirably qualified for the ministry, if they were
not invincibly prejudiced against him ; and there¬
fore, that they might not shun him as one unclean,
because uncircumcised, he took him and circumcised
him. Thus to the Jews he became as a Jew, that he
might gain the Jews, and all things to all men, that
he might gain some. He was against those who
made circumcision necessary to salvation, but him¬
self used it when it was conducive to edification ;
nor was he rigid in opposing it, as they were in im¬
posing it. Thus, though he went not in this instance
according to the letter of the decree, he went ac¬
cording to the spirit of it ; which was a spirit of
tenderness toward the Jews, and willingness to bring
them off gradually from their .prejudices. Paul
made no difficulty of taking him to be his compa¬
nion, though he was uncircumcised ; but the Jews
would not hear him if he were, and therefore Paul
will humour them herein. It is probable that it was
at this time that Paul laid his hands on Timothy,
for the conferring of the gift of the Holy Ghost upon
him, 2 Tim. 1. 6.
II. Here is his confirming of the churches which
he had planted; (y. 4, 5.) He went through the
cities where he had preached the word of the Lord,
as he intended, ( ch . 15. 36.) to inquire into their
state. And we are told,
1. That they delivered them copies of the decrees
of the Jerusalem synod, to be a direction to them in
the government of themselves, and that they might
have wherewith to answer the judaizing teachers,
and to justify themselves in adhering to the liberty
with which Christ had made them free. All the
churches were concerned in that decree, and there¬
fore it was requisite they should all have it well at¬
tested. Though Paul had for a particular reason
circumcised Timothv, yet he would not have that
drawn into a precedent ; and therefore he delivered
the decrees to the churcnes, to be religiously ob¬
served ; for they must abide by the rule, and not be
drawn from it by a particular example.
2. That this was of very good service to them.
(1.) The churches were hereby established in the
faith, v. 5. They were confirmed particularly in
their opinion against the imposing of the ceremonial
law upon the Gentiles ; the great assurance and
heat wherewith the judaizing teachers pressed the
necessity of circumcision, and the plausible argu¬
ments they produced for it, had shocked them, so
that they began to waver concerning it. But when
they saw’ the testimony, not only of the apostles and
elders, but of the Holy Ghost in them, against it,
thev were established, and did no longer waver about
it. Note, Testimonies to truth, though they may
not prevail to convince those that oppose it, mav be
of verv good use to establish those that are in doubt
161
THE ACTS, XVI.
concerning it, and to fix them. Nay, the design of
this decree being to set aside the ceremonial law,
and the carnal ordinances of that, they were by it
established in the Christian faith in general, and were
the more firmly assured that it was of God, because
it set up a spiritual way of serving God, as more
suited to the nature both of God and man ; and be¬
sides, that spirit of tenderness and condescension
which appeared in these letters, plainly shewed,
that the apostles and elders were herein under the
guidance of Him who is Love itself.
(2. ) They increased in number daily ; the impos¬
ing of the yoke of the ceremonial law upon their
converts, was enough to frighten people from them.
If they had been disposed to turn Jews, they could
have done that long since, before the apostles came
among them ; but if they cannot be interested in the
Christian privileges without submitting to the Jews’
yoke, they will be as they are. But if they find
there is no danger of their being so enslaved, they
are ready to embrace Christianity, and join them¬
selves to the church. And thus the church increased
in numbers daily: not a day passed but some or other
gave up their names to Christ. And it is a joy to
those who heartily wish well to the honour of Christ
and the welfare of the church, and the souls of men,
to see such an increase.
6. Now when they had gone throughout
Phrygia and the region of Galatia, and were
forbidden of the Holy Ghost to preach the
word in Asia, 7. After they were come
to Mysia, they assayed to go into Bithynia :
but the Spirit suffered them not. 8. And
they passing by Mysia came down to
Troas. 9. And a vision appeared to Paul
in the night ; There stood a man of Ma¬
cedonia, and prayed him, saying, Come
over into Macedonia, and help us. 10.
And after he had seen the vision, immedi¬
ately we endeavoured to go into Macedo¬
nia, assuredly gathering that the Lord had
called us for to preach the gospel unto
them. 11. Therefore loosing from Troas,
we came with a straight course to Samo-
thracia, and the next day to Neapolis ;
1 2. And from thence to Philippi, which is
the chief city of that part of Macedonia,
and a colony : and we were in that city
abiding certain days. 1 3. And on the sab¬
bath we went out of the city by a river¬
side, where prayer was wont to be made *,
and we sat down, and spake unto the wo- j
men which resorted thither. 14. And a
certain woman named Lydia, a seller of
purple, of the city of Thyatira, who wor¬
shipped God, heard us : whose heart the
Lord opened, that she attended unto the
things which were spoken of Paul. 1 5. And
when she was baptized, and her household,
she besought us , saying, If ye have judged
me to be faithful to the Lord, come into
my house, and abide there. And she con¬
strained us.
In these verses, we have,
T. Paul’s motions up and down to do good.
1. He and Silas his colleague went throughout
V OL. VI. — X
Phrygia and the region of Galatia, where, it should
seem, the gospel was already planted, but whether
by Paul’s hand or no, is not mentioned ; it is likely
it was, for in his epistle to the Galatians, he speaks
of his preaching the gospel to them at the first, and
how very acceptable he was among them, Gal. 4.
13 — 15. And it appears by that epistle, that the
judaizing teachers had then done a great deal of
mischief to these churches of Galatia, and had pre¬
judiced them against Paul, and drawn them from
the gospel of Christ, for which he there severely
reproves them. But, probably, that was a great
while after this.
2. They were forbidden at this time to preach
the gospel in Asia, (that country properly so called,)
either because it did not need, for other hands were
at work there ; or because they were not yet pre¬
pared to receive it, as they Avere afterwards, (ch. 19.
10. ) Avhen all they that dwelt in Hsia heard the word
of the Lord ; or, as Dr. Lightfoot suggests, because
at this time Christ Avould employ Paul in a piece of
new Avork, which was to preach the gospel to a Ro¬
man colony at Philippi, for hitherto the Gentiles he
had preached to Avere Greeks. The Romans Avere
more particularly hated by the JeAvs than other
Gentiles, their armies Avere the abomination of de¬
solation ; and therefore there is this among other
things extraordinary in his call thither, that he is
forbidden to preach the gospel in Asia, and other
places, in order to his preaching it there ; Avhich is
an intimation, that the light of the gospel Avould in
aftertimes be directed more AvestAvard than east¬
ward. It Avas the Holy Ghost that forbade them,
either by secret Avhispers in the minds of both of
them, Avhich, Avhen they came to compare notes,
they found to be the same, and to come from the
same Spirit ; or by some prophets Avho spake to
them from the Spirit. The removes of ministers,
and the dispensing of the means of grace by them,
are in a* particular manner under a divine conduct
and direction. We find an Old Testament minister
forbidden to preach at all ; (Ezek. 3. 26.) Thou shall
be dumb. But these Ncav Testament ministers are
only forbidden to preach in one place, Avhile they are
directed to another Avhere there is more need.
3. They Avould have gone into Bithynia, but Avere
not permitted ; the Spirit suffered them not, v. 7.
They came to Mysia, and, as it should seem, preach¬
ed the gospel there ; for though it Avas a very mean
contemptible country, even to a proverb, Mysorum
ultimus, in Cicero, is a most despicable man ; yet
the apostles disdained not to visit it, OAvning them¬
selves debtors both to the wise and to the unwise,
Rom. 1. 14. In Bithynia Avas the city of Nice, Avhere
the first general council Avas held against the Arians ;
into these countries Peter sent his epistle, 1 Pet.
1. 1. And there Avere flourishing churches here ;
for though they had not the gospel sent them noAv,
they had it in their turn, not long after. Observe,
Though their judgment and inclination Avere to go
into Bithynia, yet, having then extraordinary Avays
of knoAving the mind of God, they were oA’erruled
by them, contrary to their OAvn mind. We must
noAv folloAv providence, and submit to the guidance
of that pillar of cloud and fire ; and Avhat Ave assay
to do, if that suffer us not, Ave ought to acquiesce,
and believe it for the best. The Spirit of Jesus suf¬
fered them not ; so many ancient copies read it.
The servants of the Lord Jesus ought to be ahvays
under the check and conduct of the Spirit of the
Lord Jesus, by Avhom he governs men’s minds.
4. They passed by Mysia, or passed through it,
so some ; soAving good seed, Ave may suppose, as
they Avent along; and they came doAvn to Troas,
the city of Troy, so much talked of, or the countiy
thereabout, that took its denomination from it. Here
a church Avas planted ; for here Ave find one in being*
162
THE ACTS, XVI.
ch. 20. 6, 7. and probably planted at this time, and
in a little time. It should seem, that at Troas Luke
fell in with Paul, and joined himself to his company ;
for from henceforward, for the most part, when he
speaks of Paul’s journeys, he puts himself into the
number of his retinue, we went, v. 10.
II. Paul’s particular call to Macedonia, that is, to
Philippi, the chief city, inhabited mostly by Romans,
as appears, y. 21. Here we have,
1. The vision Paul had, v. 9. Paul had many
visions, sometimes to encourage, sometimes, as here,
to direct him in his work. An angel appeared to
him, to intimate to him that it was the will of Christ
he should go to Macedonia. Let him not be dis¬
couraged by the embargo laid upon him once and
again, by which his designs were crossed ; for though
he shall not go where he has a mind to go, he shall
go where God has work for him to do. Now ob¬
serve,
(1.) The person Paul saw ; there stood by him a
man of Macedonia, who by his habit or dialect
seemed so to Paul, or who told him he was so. The
angel, some think, assumed the shape of such a
man ; or, as others think, impressed upon Paul’s
fancy, between sleep and wake, the image of such a
man : he dreamed he saw such a one. Christ would
have Paul directed to Macedonia, not as the apostles
were at other times, by a messenger from heaven,
to send him thither, but by a messenger from thence
to call him thither, because in that way he would
afterward ordinarily direct the motions of his minis¬
ters, by inclining the hearts of those who need them
to invite them. Paul shall be called to Macedonia
by a man of Macedonia, and by him speaking in the
name of the rest. Some make this man to be the
tutelar angel of Macedonia ; supposing angels to
have charge of particular places as well as persons,
and that so much is intimated Dan. 10. 20. where
we read of the princes of Persia and Gracia, that
seem to have been angels. But there is no certainty
of that. There was presented either to Paul’s eyes,
or to his mind, a man of Macedonia. The angel
must not preach the gospel himself to the Macedo¬
nians, but must bring Paul to them. Nor must he
by the authority of an angel order him to go, but in
the person of a Macedonian court him to come. A
man of Macedonia, not a magistrate of the country,
muchness a priest, (Paul was not accustomed to re¬
ceive invitations from such,) but an ordinary inha¬
bitant of that country, a plain man, that carried in
his countenance marks of probity and seriousness,
that did not come to banter Paul or trifle with him,
but in good earnest, and with all earnestness to im¬
portune his assistance.
(2.) The invitation given him ; this honest Mace¬
donian prayed him, saying. Come over into Mace¬
donia, and help us ; that is, “ Come and preach the
gospel to us ; let us have the benefit of thy labours. ”
[1.] “ Thou hast helped many, we have heard of
those in this and the other country that thou hast
been very useful to ; and why mav not we put in for
a share ? O come and help us.” The benefits others
have received from the gospel, should quicken our
inquiries, our further inquiries, after it. [2.] “It is
thy business, and it is thy delight, to help poor souls ;
thou art a physician for the sick, that art to be readv
at the call of every patient ; O come and help us.”
[3.] “We have need of thy help, as much as any
people ; we in Macedonia are as ignorant and as
careless in religion, as any people in' the world are ;
are as idolatrous and as vicious as any, apd as inge¬
nious and industrious to ruin ourselves as any ; and
therefore, O come, come with all speed among us.
If thou canst do any thing, have compassion on us,
and help us.” (4.] “Those few among us that have
any sense of things, and any concern for their own
souls and the souls of others, have done what can
be done by the help of natural light ; I have done
my part for one, we have carried the matter as far
as it will go, to persuade our neighbours to fear and
worship God, but we can do little good among them,
0 come, come thou over, and help us. The gospel
thou preachest, has arguments and powers beyond
those we have been yet furnished with.” [5.] “Do
not only help us with thy prayers here, that will not
do ; thou must come over and help us.” Note, Peo¬
ple have great need of help for their souls, and it is
their duty to look out for it, and invite those among
them that can help them.
2. The interpretation made of the vision ; (v. 10.)
They gathered assuredly from thence, that the Lord
had called them to preach the gospel there ; and they
were ready to go wherever God directed. Note,
We may sometimes infer a call of God from a call
of man. If a man of Macedonia say, Come and
help us, from thence Paul gathers assuredly, that
God saith, Go and help them. Ministers may go
on with great cheerfulness and courage in their
work, when they perceive Christ calling them, not
only to preach the gospel, but to preach it at this
time, in this place, to this people.
III. Paul’s voyage to Macedonia hereupon ; he
was not disobedient to the heavenly vision, but fol¬
lowed this divine direction much more cheerfully,
and with more satisfaction, than he would have fol¬
lowed any contrivance or inclination of his own.
1. Thitherward he turned his thoughts ; now that
he knows the mind of God in the matter, he is de¬
termined, for this was all he wanted ; now he thinks
no more of Asia, or Bithynia, but immediately we
endeavoured to go into Macedonia. Paul only had
the vision, but he communicated it to his companions,
and they all, upon the credit of that, resolved for
Macedonia. As Paul will follow Christ, so all his
will follow him, or rather follow Christ with him.
They are getting things in readiness for this expe¬
dition immediately, without delay. Note, God’s
calls must be complied with presently ; as our obe¬
dience must not be disputed, so it must not be de¬
ferred ; do it to-day, lest thy heart be hardened.
Observe, They could not immediately go into Ma¬
cedonia ; but they immediately endeavoured to go.
If we cannot be so quick as we should be in our
performances, yet we may be in our endeavours, and
that shall be accepted.
2. Thitherward he steered his course ; they set
sail by the first shipping, and with the first fair wind
from Troas ; for they may be sure they have done
what they have to do there, when God calls them
to another place. They came with a straight course,
a prosperous voyage, to Samothi'acia ; the next day
they came to Pfeapo/is, a city in the confines of
Thrace and Macedonia ; and at last they landed at
Philippi, a city so called from Philip king of Mace-
don, the father of Alexander the Great ; it is said
(v. 12.) to be (1.) The chief city of that part of
Macedonia ; or, as some read it, the first city, the
first they came to when they came from Troas ; so
that like an army that lands in a country which they
design to make themselves masters of, they begin
with the reduction of the first place they come to ;
so did Paul and his assistants, they began with the
chief city, because if the gospel were received there,
it would the more easily spread from thence all the
country over. (2.) It was a colony. The Romans
not only had a garrison, but the inhabitants of the
city were Romans, the magistrates at least, and the
governing part. There were the greatest numbers
and variety of people, and therefore the most like¬
lihood of doing good.
IV. The cold, entertainment which Paul and his
companions met with at Philippi. One would have
expected that having such a particular call from
God thither, they should have had a joyful welcome
THE ACTS, XVI. 163
there, as Peter had with Cornelius when the angel
sent him thither. Where was the man of Macedo¬
nia that begged Paul to come thither with all speed ?
Why did not he stir up his countrymen, some of
them at least, to go meet him ? Why was he not
introduced with solemnity, and the keys of the city
put into his hand ? Here is nothing like that ; for,
1. It is a good while before any notice at all is
taken of him ; We were in that city abiding certain
days ; probably at a public house, and at their own
charge, for they had no friend to invite them so
much as to a meal’s meat, till Lydia welcomed them.
They had made all the haste they could thither, but
now that they are there, are almost tempted to think
they might as well have stayed where they were.
But so it was ordered for their trial, whether they
could bear the pain of silence and lying by, when
that was their lot ; those eminent useful men are not
fit to live in this world, that know not how to be
slighted and overlooked. Let not ministers think it
strange if they be first strongly invited to a place,
and yet looked shyly upon when they come.
2. When they have an opportunity of preaching,
it is in an obscure place, and to a mean and small
auditory, v. 13. There was no synagogue of the
Jews there, for aught that appears, to be a door of
entrance to them , and they never went to the idol
temples of the Gentiles, to preach to the auditories
there ; but here, upon inquiry, they found out a little
meeting of good women, that were proselytes of the
gate, who will be thankful to them if they will give
them a sermon. The place of this meeting is out
of the city, there it was connived at, but would not
be suffered any where within the walls. It was a
place where prayer was wont to be made ; ‘nrpoa-tv^
■ — where an oratory or house of prayer was, so some ;
a chapel, or lesser synagogue. But I rather take it,
as we read it, where prayer was appointed, or ac¬
customed to be. They that worshipped the true
God, and would not worship idols, met there to
pray together, and, according to the description of
the most ancient and universal devotion, to call upon
the name of the Lord. They each of them prayed
apart every day, that was always the practice of
them that worshipped God ; but beside that, they
came together on the sabbath-day ; though they were
but a few discountenanced by the town, though their
meeting was at some distance, though, for aught
that appears, none but women, yet a solemn assem¬
bly the worshippers of God must have, if by any
means it be possible, on the sabbath-day ; and when
we cannot do as we would, we must do as we can ;
if we have not synagogues, we must be thankful for
more private places, and resort to them ; not for¬
saking the assembling of ourselves together, accord¬
ing as our opportunities are. This place is said to
be by a river-side, which perhaps was chosen, as
befriending contemplation. Idolaters are said to
take their lot among the smooth stones of the stream,
Isa. 57. 6. But these proselytes had in their eye,
perhaps, the example of those prophets who had
their visions, one by the river of Chebar, (Ezek. 1.
1.) another by the great river Hiddekel, Dan. 10. 4.
Thither Paul and Silas and Luke went, and sat
down, to instruct the congregation, that they might
the better pray with them ; they spake unto the
women which resorted thither, encouraged them in
practising according to the light they had, and led
them on further to the knowledge of Christ.
V. The conversion of Lydia, who probably was
the first that was wrought upon there to believe in
Christ, though not the last. In this story of the
Acts, we have not only the conversion of places re¬
corded, but of many particular persons ; for such is
the worth of souls, that the reducing of one to God
is a great matter ! Nor have we only the conver¬
sions that were done by miracle, as Paul’s, but some
that were done by the ordinary methods of grace, as
Lydia’s here. Observe,
1. Who this convert was, that there is such parti¬
cular notice taken of ; four things are recorded of
her :
(1.) Her name, Lydia ; it is an honour to her to
have her name recorded here in the book of God,
so that wherever the scriptures are read, there shall
this be told concerning her. Note, The names of
the saints are precious with God, and should be so
with us ; we cannot have our names recorded in the
Bible, but, if God open our hearts, we shall find
them written in the book of life, and that is better,
(Phil. 4. 3.) and more to be rejoiced in, Luke 10. 20.
(2.) Her calling; she was a seller of purple ;
either of purple dye, or of purple cloth or silk. Ob
serve, [1.] She had a calling, an honest calling,
which the historian takes notice of to her praise ;
she was none of those women that the apostle speaks
of, (1 Tim. 5. 13.) who learn to be idle, and not only
idle, Itfc. [2. ] It was a mean calling ; she was a sel¬
ler of purple, not a wearer of purple, few such are
called ; the notice taken of this here is an intimation
to those who are employed in honest callings, if
they be honest in the management of them, not to
be ashamed of them. [3.] Though she had a call¬
ing to mind, yet she was a worshipper of God, and
found time to improve advantages tor her soul. The
business of our particular callings may be made to
consist very well with the business of religion, and
therefore it will not excuse us from religious exer¬
cises alone, and in our families, or in solemn assem¬
blies, to say, We have shops to look after, and a
trade to mind ; for have we not also a God to serve,
and a soul to look after ? Religion does not call us
from our business in the world, but directs us in it.
Every thing in its time and place.
(3.) The place she was of, of the city of Thyati-
ra ; which was a great way from Philippi ; there
she was born and bred, but either married at Phi¬
lippi, or brought by her trade to settle there. The
providence of God, as it always appoints, so it often
removes, the bounds of our habitation ; and some¬
times makes the change of our outward condition or
place of our abode, wonderfully subservient to the
designs of his grace concerning our salvation ; Pro¬
vidence brings Lydia to Philippi, to be under Paul’s
ministry, and there, where she met with it, she
made a good use of it ; so should we improve oppor¬
tunities.
(4.) Her religion before the Lord opened her
heart.
[1.] She worshipped God according to the know¬
ledge she had ; she was one of the devout women.
Sometimes the grace of God wrought upon those
who, before their conversion, were very wicked and
vile, publicans and harlots ; such were some of you,
1 Cor. 6. 11. But sometimes it fastened upon those
that were of a good character, that had some good
in them, as the eunuch, Cornelius, and Lydia here.
Note, It is not enough to be worshippers of God, but
we must be believers in Jesus Christ, for there is no
coming to God as a Father, but by him as Mediator.
But those who worshipped God according to the
light they had, stood fair for the discoveries of
Christ and his grace to them ; for to him that has,
shall be given : and to them Christ would be wel¬
come ; for they that know what it is to worship
God, see their need of Christ, and know what use
to make of his mediation.
[2.] She heard us. Here, where prayer was
made, when there was an opportunity, the word
was preached ; for hearing the word of God is a
part of religious worship ; and how can we expect
God should hear our prayers, if we will not hearken
to his word ? They that worshipped God acconding
to the light they had, looked out for further light ;
164
THE ACTS, XVI.
we must improve the day of small things , but must
not rest in it.
2. What the work was, that was wrought upon
her whose heart the Lord ofiened. Observe here,
(1.) The Author of this work ; it was the Lord ,
the Lord Christ, to whom this judgment is commit¬
ted ; the Spirit of the Lord, who is the Sanctifier.
Note, Conversion-work is God’s work ; it is he that
works in us both to will and to do ; not as if we had
nothing to do; but of ourselves, without God’s
grace, we can do nothing ; nor as if God were in the
least chargeable with the ruin of them that perish ;
but the salvation of them that are saved must be
wholly ascribed to him.
(2.) The seat of this work ; it is in the heart that
the change is made, it is to the heart that this bless¬
ed turn is given ; it was the heart of Lydia that was
wrought upon ; conversion-work is heart- work ; it
is a renewing of the heart, the inward man, the spirit
of the mind.
(3. ) The nature of the work ; she had not only
her heart touched, but her heart opened. An uncon¬
verted soul is shut up, and fortified against Christ,
straitly shut up, as Jericho against Joshua, Josh. 6.
1. Christ, in dealing with the soul, knocks at the
door that is shut against him; (Rev. 3. 20.) and
when a sinner is effectually persuaded to embrace
Christ, then the heart is opened for the King of glory
to come in ; the understanding is opened to receive
the divine light, the will opened to receive the di¬
vine law, and the affections opened to receive the
divine love. When the heart is thus opened to
Christ, the ear is opened to his word, the lips opened
in prayer, the hand opened in charity, and the steps
enlarged in all manner of gospel-obedience.
3. 'What were the effects of this work on her heart.
(1.) She took great notice of the word of God;
her heart was so opened, that she attended unto the
things that were spoken of Paul; she not only gave
attendance on Paul’s preaching, but gave attention
to it ; she applied to herself (so some read it) the
things that were spoken of Paul; and then only the
word does us good, and makes an abiding impres¬
sion upon us, when we apply it to ourselves. Now
this was an evidence of the opening of her heart,
and was the fruit of it ; wherever the heart is open¬
ed by the grace of God, it will appear by a diligent
attendance on, and attention to, the word of God,
both for Christ’s sake, whose word it is, and for our
own sakes, who ai*e so nearly interested in it.
(2.) She gave up her name to Jesus Christ, and
took upon her the profession of his holy religion ;
she was baptized, and by that solemn rite was ad¬
mitted a member of the Church of Christ ; and with
her her household also was baptized, those of them
that were infants, in her right, for if the root be holy,
so are the branches, and those that were grown up,
by her influence and authority. She and her house¬
hold were baptized, by the same rule that Abraham
and his household were circumcised, because the
seal of the covenant belongs to the covenanters and
their seed.
(3.) She was very kind to the ministers, and very
desirous to be further instructed by them in the
things pertaining to the kingdom of God ; She be¬
sought us, saying, “ If ye have judged me to be
faithful to the Lord, if ye take me to be a sincere
Christian, manifest your confidence in me by this,
come into my house, and abide there.” Thus she
desired an opportunity, [1.] To testify her gratitude
to them, who had been the instruments of divine
grace in this blessed change that was wrought upon
her. When her heart was open to Christ, her
house was open to his ministers for his sake, and
they were welcome to the best entertainment she
had, which she did not think too good for those of
whose spiritual things she had reaped so plentifully.
Nay, they are not only welcome to her, but she is
extremely pressing and importunate with them ; she
constrained us ; which intimates that Paul was very
backward and unwilling to go, because he was
afraid of being burthensome to the families of the
young converts, and would study to make the gospel
of Christ without charge, (1 Cor. 9. 18. Acts 20.
34.) that those that were without might have no oc¬
casion given them to reproach the .preachers of the
gospel as designing, self-seeking men, and that those
that were within might have no occasion to complain
of the expenses of their religion : but Lydia would
have no nay, she will not believe that they take her
to be a sincere Christian, unless they will oblige her
herein ; like Abraham inviting the angels, (Gen.
18. 3.) If now I have found favour in thy sight ,
pass not away from thy servant. [2.] She desired
an opportunity of receiving further instruction. If
she might but have them for a while in her family,
she might hear them daily, (Prov. 8. 34.) and not
only on sabbath-days at the meeting ; in her own
house she might not only hear them, but ask them
questions ; and she might have them to pray with
her daily, and to bless her household. Those that
know something of Christ, cannot but desire to know
more, and seek opportunities of increasing their ac¬
quaintance with his gospel.
16. And it came to pass, as we went to
prayer, a certain damsel possessed with a
spirit of divination met us, which brought
her masters much gain by soothsaying:
17. The same followed Paul and us, and
cried, saying, These men are the servants
of the most high God, which shew unto us
the way of salvation. 1 8. And this did she
many days. But Paul, being grieved,
turned and said to the spirit, I command
thee in the name of Jesus Christ to come
out of her. And he came out the same
hour. 1 9. And when her masters saw that
the hope of their gains was gone, they
caught Paul and Silas, and drew them into
the market-place unto the rulers, 20. And
brought them to the magistrates, saying,
These men, being Jews, do exceedingly
trouble our city, 21 . And teach customs,
which are not lawful for us to receive, nei¬
ther to observe, being Romans. 22. And
the multitude rose up together against
them : and the magistrates rent off their
clothes, and commanded to beat them. 23.
And when they had laid many stripes upon
them, they cast them into prison, charging
the jailer to keep them safely : 24. Who,
having received such a charge, thrust them
into the inner prison, and made their feet
fast-in the stocks.
Paul and his companions, though they were for
some time buried in obscurity at Philippi, yet now
begin to be taken notice of.
I. A damsel that had a spirit of divination, made
them to be taken notice of, by proclaiming them to
be the servants of God. Observe,
1. The account that is given of this damsel ; she
was pythonissa, possessed with such a spirit of divi¬
nation as that damsel was, by whom the oracles of
Apollo at Delphos were delivered ; she was acted
165
THE ACTS, XVI.
by an evil spirit, that dictated ambiguous answers
to those who consulted her, which served to gratify
their vain desire of knowing things to come, but
often deceived them. In those times of ignorance,
infidelity, and idolatry, the devil, by the divine per¬
mission," thus led men captive at his will; and he
could not have gained such adoration from them as
he had, if he had not pretended to give oracles to
them ; for by both his usurpation is maintained as
the god of this world. This damsel brought her
masters much gain by soothsaying ; many came to
consult this witch for the discovery of robberies,
the finding of things lost, and especially to be told
their fortune ; and none came but with the rewards
of divination in their hands, according to the quality
of the person, and the importance of the case. Pro¬
bably, there were many that were thus kept for for¬
tune-tellers, but, it should seem, this was more in
repute than any of them ; for while others brought
some gain, this brought much gain to her masters,
being consulted more than any other.
2. The testimony which this damsel gave to Paul
and his companions ; she met them in the street, as
they were going to prayer, to the house of praver,
or rather to the work of prayer there, v. 16. They
went thither publicly, every body knew whither
they were going, and what they were going to do.
If what she did was likely to be any distraction to
them, or a hinderance in their work, it is observable
how subtle Satan is, that great tempter, to give us
diversion then when we are going about any religious
exercises, to ruffle us, and to put us out of temper
then when we need to be most composed. When she
met with them, she followed them, crying, “ These
men, how contemptible soever they look and are
looked upon, are great men, for they are the ser¬
vants of the most high God, and men that should be
very welcome to us, for they shew unto us the way
of salvation, both the salvation that will be our
happiness, and the way to it, that will be our holi¬
ness. ”
Now, (1.) This witness is true ; it is a compre-'1
hensive encomium on the faithful preachers of the
gospel, and makes their feet beautiful, Rom. 10. 15.
Though they are men subject to like passions as
we are, and earthen vessels ; yet, [1.] “They are
the servants of the most high God, they attend on
him, are employed by him, and are devoted to his
honour, as servants ; they come to us on his errands,
the message they bring is from him, and they serve
the purposes and interests of his kingdom. The gods
we Gentiles worship, are inferior beings, therefore
not gods, but they belong to the supreme Numen, to
the most high God, who is over all men, over all
gods, who made us all, and to whom we are all ac¬
countable. They are his servants, and therefore it
is our duty to respect them, and hearken to them
for their Master’s sake, and it is at our peril if we
affront them.” [2.] “They shew unto us the way
of salvation.” Even the heathen had some notion
of the miserable, deplorable state of mankind, and
their need of salvation, and it was what they made
some inquiries after. “Now,” (saith she) “these
are the men that shav us what we have in vain
sought for in our superstitious, profitless application
to our priests and oracles.” Note, God has, in the
gospel of his Son, plainly shewed us the way of sal¬
vation ; has told us what we must do, that we may
be delivered from the misery to which by sin we
have exposed ourselves.
But, (2. ) How came this testimony from the mouth
of one that had a spirit of divination ? Is Satan di¬
vided against himself? Will he cry up those whose
business it is to pull him down ? We may take it
either,
[1.] As extorted from this spirit of divination for
►he honour of the gospel by the power of God ; as
the devil was forced to say of Christ, (Mark 1. 24. )
I know thee who thou art, the Holy One of God.
The truth is sometimes magnified by the confession
of its adversaries, in which they are witnesses
against themselves. Christ would have, this testi¬
mony of the damsel to rise up in judgment against
those at Philippi, who slighted and persecuted the
apostles ; though the gospel needed no such testi¬
mony, yet it shall serve to add to their condemna¬
tion, that the damsel whom they looked upon as an
oracle in other things, proclaimed the apostles God’s
servants. Or,
[2.] As designed by the evil spirit, that subtle
serpent, to the dishonour of the gospel ; some think
she designed hereby to gain credit to herself and her
prophecies, and so to increase her master’s profit by
pretending to be in the interest of the apostles, who,
she thought, had a growing reputation, or to speak
Paul fair, not to part between her and her familiar.
Others think, Satan, who can transform himself into
an angel of light, and can say any thing to serve a
turn, designed hereby to disgrace the apostles ; as
if these divines were of the same fraternity with
1 their diviners, because they were witnessed to by
them ; and then the people '.night as well adhere to
those they had been used to. Those that were most
likely to receive the apostles* doctrine, were such as
were prejudiced against these spirits of divination,
and thei’efore would, by this testimony, be preju¬
diced against the gospel ; and as for those wno re
garded these diviners, the devil thought himself
sure of them.
II. Christ made them to be taken notice of, by giv¬
ing them power to cast the devil out of this damsel.
She continued many days clamouring thus ; (y. 18.)
and, it should seem, Paul took no notice of her, not
knowing but it might be ordered of God for the ser¬
vice of his cause, that she should thus witness con¬
cerning his ministers ; but finding perhaps that it
did them a prejudicej rather than any service, he
soon silenced her, by casting the devil out of her.
1. He was griex’ed. It troubled him to see the
damsel made an instrument of Satan to deceive peo¬
ple, and to see the people imposed upon by her di¬
vinations. It was a disturbance to him to hear a
sacred truth so profaned, and good words come out
of such an ill mouth with such an ill design. Per¬
haps they were spoken in an ironical bantering way,
as ridiculing the apostles’ pretensions, and mocking
them ; as when Christ’s persecutors complimented
him with Hail, king of the Jews; and then justly
might Paul be grieved, as any good man’s heart
would be, to hear any good truth of God bawled out
in the streets in a canting jeering way.
2. He commanded the exnl spirit to come out of her.
He turned with a holy indignation, angry both at
the flatteries, and at the reproaches, of the unclean
spirit, and said, I command thee in the name of Jesus
Christ to come out of her; and by this he will shew
that those men are the servants of the Iwing God,
and are able to prove themselves so, without her
testimony ; her silence shall demonstrate it more
than her speaking could do. Thus Paul shews the
way of salvation indeed, that it is by breaking the
power of Satan, arid chaining him itp, that he may
not deceive the world, (Rev. 20. 3.) and that this
salvation is to be obtained in the name of Jesus Christ
only, as in his name the devil was now cast out, and
' by no other. It was a great blessing to the countij
I when Christ by a word cast the devil out of those in
whom he frightened people and molested them, so
that no man might pass by that way ; (Matt. 8. 28.)
but it was a much greater kindness to the country
when Paul now, in Christ’s name, cast the devil out
I of one who deceived people, and imposed upon their
I credulity. Power went along with the word of
| Christ, which Satan could not stand before, but was
166
THE ACTS, XVI.
forced to quit his hold, and in this case it was a strong
hold ; he came out the same hour.
III. The masters of the damsel that was dispos¬
sessed, made them to be taken notice of, by bringing
them before the magistrates for doing it, and laying
it to their charge as their crime. The preachers of
the gospel would never have had an opportunity of
speaking to the magistrates , if they had not been
brought before them as evil doers. Observe here,
1. That which provoked them, was, that, the
damsel being restored to herself, her masters saw
that the hope of their gain was gone, v. 19. See here
what evil the love of money is the root of! If the
preaching of the gospel ruin the craft of the silver¬
smiths ( ch . 19. 24. ) much more the craft of the sooth¬
sayers; and therefore here is a mighty outcry raised,
when Satan’s power to deceive is broken ; and there¬
fore the priests hated the gospel, because it turned
men from the blind service of dumb idols, and so the
hope of their gains was gone. The power of Christ,
which appeared in dispossessing the woman, and the
great kindness done to her in delivering her out of
Satan’s hand, made no impression upon them, when
they apprehended that they should lose money by it.
2. The course they took with them, was, to in¬
cense the higher powers against them, as men fit to
be punished ; They caught them as they went along,
and, with the utmost fury and violence dragged them
into the market-place, where public justice was ad¬
ministered. (1.) They brought them to the rulers,
their justices of peace, to do by them as men taken
into the hands of the law, the duumviri. (2. ) From
them they hurried them to the ?nagistrates, the prae¬
tors or governors of the city, to?c 97 — the offi¬
cers of the army, so the word signifies; but it is taken
in general for the judges, or chief rulers ; to them
they brought their complaint.
3. The charge they exhibit against them, is, that
they were the troublers of the land, v. 20. They
take it for granted that they were Jews, a nation, at
this time, as much an abomination to the Bojnans,
as they had long ago been to the Egyptians. Piteous
was the case of the apostles, when it was turned to
their reproach that they were Jews, and yet the Jews
were their most violent persecutors ! (1.) The ge¬
neral charge against them, is, that they troubled the
city, sowed discord, and disturbed the public peace,
and occasioned riots and tumults ; than which no¬
thing could be more false and unjust, as was Ahab’s
character of Elijah, (1 Kings 18. 17.) Art thou he
that troubleth Israel? If they troubled the city, it
was but like the angel’s troubling the water of Be-
thesda’s pool, in order to healing; shaking, in' order
to a happy settlement. Thus they that rouse the
sluggards, are exclaimed against for troubling them.
(2.) Their proof of their charge, is, their teaching
customs not proper to be admitted by a Roman co¬
lony, v. 21. The Romans were always very jealous
of innovations in religion; right or wrong, they would
adhere to that, how vain soever, which they had
received by tradition from their fathers ; no foreign
or upstart deity must be allowed of, without the ap¬
probation of the senate ; the gods of their country
must be their gods, true or false. It was one of the
laws of the twelve tables. Hath a nation changed
their gods? This incensed them against the apos¬
tles, that they taught a religion destructive of poly¬
theism and idolatry, and preached to them to turn
from those vanities. This the Romans could not
bear ; “ If this grow upon us, in a little while we
shall lose our religion.”
IV. The magistrates, by their proceedings against
them, made them to be taken notice of.
1. By countenancing the persecution, they raised
the mob upon them ; (v. 22.) The multitude rose up
together against them, and were ready to pull them
to pieces. It has been the artifice of Satan, to make
God’s ministers and people odious to the common¬
alty, by representing them as dangerous men, and
aiming at the destruction of the constitution, and the
changing of the customs; when really there has been
no ground for such an imputation.
2. By going on to an execution they further repre¬
sented them as the vilest of malefactors ; They rent
off their clothes, with rage and fury, not having pa¬
tience till they were taken off, in order to their be¬
ing scourged. This the apostle refers to, when he
speaks of their being shamefully entreated at Phi¬
lippi, 1 Tl.ess. 2. 2. They commanded that they
should be whipped as vagabonds, by the lictors or
beadles who attended the prxtors, and carried rods
with them for that purpose ; this was one of those
three times that Paul was beaten with rods, accord¬
ing to the Roman usage, which was not under the
compassionate limitation of the number of stripes
not to exceed forty , which was provided by the Jew¬
ish law. It is here said, that they laid many stripes
upon them, ( v . 23.) without counting how many,
because they seemed vile unto them, Deut. 25. 3.
Now, one would think, this might have satiated
their cruelty ; if they must be whipped, sure they
must be discharged ; no, they are imprisoned, and,
it is probable, their present purpose was to try them
for their lives, and put them to death ; else why
should there be such care taken to prevent their
escape ?
(1.) The judges made their commitment very
strict ; they charged the jailer to keep them safely,
and have a very watchful eye upon them, as if they
were dangerous men, that either would venture to
break prison themselves, or were in confederacy
with those that would attempt to rescue them. Thus
they endeavoured to render them odious, that they
might justify themselves in the base usage they had
given them.
(2.) The jailer made their confinement very se¬
vere; (v. 24. ) Having received such a charge, though
he might have kept them safely enough in the outer
prison, yet he thrust them into the inner prison. He
was sensible that the magistrates had a great indig¬
nation against these men, and were inclined to be
severe with them, and therefore he thought to in¬
gratiate himself with them, by exerting his power
likewise against them to the uttermost. When ma-
i gistrates are cruel, it is no wonder that the officers
under them are so too. He put them into the inner
prison, the dungeon, into which none were usually
put but condemned malefactors, dark at noon-dav,
damp and cold, dirty, it is likely, and every way of¬
fensive, like that into which Jeremiah was let down;
(Jer. 38. 6. ) and, as if that were not enough, he made
their feet fast in the stocks. Perhaps, having heard
a report of the escape of the preachers of the gospel
out of prison, when the doors were fast barred, {ch.
5. 19. — 12. 9.) he thought he would be w^er than
other jailers had been, and therefore would effectu¬
ally secure them bv fastening them in the stocks ;
and they were not the first of God’s messengers that
had their feet in the stocks; Jeremiah was so treated,
and publicly too, in the high-gate of Benjamin, Jer.
20. 2. Joseph had his feet hurt with fetters, Ps. 105.
18. Oh what hard usage have God’s servants met
with, as in the former days, so in the latter times !
Witness the Book of Martyrs, martyrs in Queen
Maiy’s time.
25. And at midnight Paul and Silas pray¬
ed, and sang praises unto God : and the
prisoners heard them. 26. And suddenly
there was a great earthquake, so that the
foundations of the prison were shaken : and
immediately all the doors were opened, and
167
THE ACTS, XVI.
every one’s bands were loosed. 27. And
the keeper of the prison awaking out of his
sleep, and seeing the prison-doors open, he
drew out his sword, and would have killed
himself, supposing that the prisoners had
been fled. 28. But Paul cried with a loud
voice, saying, Do thyself no harm ; for we
are all here. 29. Then he called for a light,
and sprang in, and came trembling, and fell
down before Paul and Silas, 30. And
brought them out, and said, Sirs, what must
I do to be saved ? 31. And they said, Be¬
lieve on the Lord Jesus Christ, and thou
shalt be saved, and thy house. 32. And
they spake unto him the word of the Lord,
and to all that were in his house. 33. And
he took them the same hour of the night,
and washed their stripes ; and was baptized,
he and all his, straightway. 34. And when
he had brought them into his house, he set
meat before them, and rejoiced, believing
in God with all his house.
We have here the designs of the persecutors of
Paul and Silas baffled and broken.
I. The persecutors designed to dishearten and dis¬
courage the preachers of the gospel, and to make
them sick of the cause, and weary of their work ; but
here we find them both hearty and heartened.
1. They were themselves hearty, wonderfully
hearty ; never were poor prisoners so truly cheerful,
nor so far from laying their hard usage to heart. Let
us consider what their case was ; the prietors among
the Romans had rods carried before them, and axes
bound upon them ; the fasces and secures. Now
they had felt the smart of the rods, the fi toughers
had ploughed upon their backs, and made long fur¬
rows ; the many stripes they had laid on them were
very sore, and one might have expected to hear
them complaining of them, of the rawness and sore¬
ness of their backs and shoulders ; yet this was not
all, they had reason to fear the axes next ; their
Master was first scourged, and then crucified ; and
they might expect the same. In the mean time they
were in the inner prison, their feet in the stocks,
which, some think, not only held them, but hurt
them ; and yet, at midnight, when they should have
been trying, if possible, to get a little rest, they
prayed, and sang praises to Gocl. (1. ) They pray¬
ed together ; prayed to God to support them, and
comfort them, in their afflictions ; to visit them, as
he did Joseph in the prison, and to be with them ;
prayed that their consolations in Christ might
abound, as their afflictions for him did ; prayed that
even their bonds and stripes might turn to the fur¬
therance of the gospel; prayed for their persecutors,
that God would forgive them, and turn their hearts.
This was not at an hour of prayer, but at midnight ;
it was not in a house of prayer, but in a dungeon ;
yet it was seasonable to pray, and the prayer was
acceptable. As in the dark, so out of the depths, we
may cry unto God. No place, no time, amiss for
prayer, if the heart be lifted up to God. They that
are companions in suffering, should join in prayer.
Is any afflicted ? let hhn pray. No trouble, how
grievous soever, should indispose us for prayer. (2. )
They sang praises to God ; they praised God ; for
we must in every thing give thanks. We never
want matter for praise, if we do not want a heart.
And what should put the heart of a child of God out
of tune for that duty, if a dungeon and a pair of
stocks will not do it ? They praised God that they
were counted worthy to suffer shame for his name,
and that they were so wonderfully supported and
borne up under their sufferings, and felt divine con¬
solations so sweet, so strong, in their souls. Nay,
they not only praised God, but they sang praises to
him, in some psalm, or hymn, or spiritual song;
either one of David’s, or some modem composition,
or one of their own, as the Spirit gave them utter¬
ance. As our rule is, that the afflicted should pray,
and therefore, being in affliction, they prayed; so
our rule is, that the merry should sing psalms, (James
5. 13.) and therefore, being merry in their affliction,
merry after a godly sort, they sang psalms. This
proves that singing of psalms is a gospel-ordinance,
and ought to be used by all good Christians ; and that
it is instituted, not only for the expressing of their
joys in a day of triumph, but for the balancing and
relieving of their sorrows in a day of trouble. It
was at midnight that they sang psalms, according to
the example of the sweet psalmist of Israel ; (Ps.
119. 62. ) At midnight will I rise to give thanks unto
thee. Notice is here taken of one circumstance, that
the prisoners heard them. If they did not hear them
pray, yet they heard them sing praises. [1.] It in¬
timates how hearty they were in singing praises to
God ; they sang so loud, that, though they were in
the dungeon, they were heard all the prison over;
nay so loud, that they waked the prisoners ; for we
may suppose, being at midnight, they were all asleep.
We should sing psalms with all our heart. The
saints are called upon to sing aloud upon their beds,
Ps. 149. 5. But gospel-grace carries the matter
further, and gives us an example of those that sang
aloud in the prison, in the stocks. [2.] Though they
knew the prisoners would hear them, yet they sang
aloud, as those that were not ashamed of their Mas¬
ter or of his service. Shall those that would sing
psalms in their families, plead, in excuse for their
omission of the duty, that they are afraid their neigh¬
bours should hear them ; when those that sing pro¬
fane songs, roar them out, and care not who hears
them ? [3.] The prisoners were made to hear the
prison-songs of Paul and Silas, that they might be
prepared for the miraculous favour shewed to them
all for the sake of Paul and Silas, when the prison-
doors were thrown open. By this extraordinary
comfort which they were filled with, it was published,
that he whom they preached was the consolation of
Israel. Let the prisoners that mean to oppose him,
hear and tremble before hhn ; let those that are faith¬
ful to him, hear and triumph, and take of the com¬
fort that is spoken to the prisoners of hope, Zech. 9.
12.
2. God heartened them wonderfully by his signal
appearances for them, v. 26. (1.) There was im¬
mediately a great earthquake ; how far it extended,
we are not told, but it was such a violent shock in
this place, that the very foundations of the prison
were shaken. While the' prisoners were hearken¬
ing to the midnight devotions of Paul and Silas, and
perhaps laughing at them, and making a jest of them,
this earthquake would strike a terror upon them,
and convince them that those men were the favour¬
ites of Heaven, and such as God owned. We had
the house of prayer shaken, in answer to prayer, and
as a token of God’s acceptance of it, ch. 4. 31. Here
the prison shaken. The Lord was in these earth¬
quakes, to shew his resentment of the indignities
done to his servants, to testify to those whose confi¬
dence is in the earth, the weakness and instability of
that which they confide in, and to teach his people,
that though the earth be moved, yet they need not
fear. (2. ) The prison-doors were thrown open, and
the prisoners’ fetters were knocked off, every man’s
bands were loosed. Perhaps the prisoners, when
[ they heard Paul and Silas pray, and sing psalms,
168
THE ACTS, XVI.
admired them, and spake honourably of them, and
said what the damsel had said of them, Surely, these
men are the servants of the living God; to recom¬
pense them for, and confirm them in, their good
opinion of them, they share in the miracle, and have
their bands loosed ; as afterward God gave to Paul
all those that were in the shi/i with him, ( ch . 27. 24. )
so now he gave him all those that were in the prison
with him. God hereby signified to these prisoners,
as Grotius observes, that the apostles, in preaching
the gospel, were public blessings to mankind, as they
proclaimed liberty to the captives, and the opening
of the prison-doors to them that were bound, Isa. 61.
1. Et per eos solvi animorum vincula — and as by
them the bonds of souls were unloosed.
II. The persecutors designed to stop the progress
of the gospel, that no more might embrace it ; thus
they hoped to ruin the meeting by the riverside,
that no more hearts should be opened there ; but
here we find converts made in the prison, that house
turned into a meeting, the trophies of the gospel’s
victories erected there, and the jailer, their own
servant, become a servant of Christ. It is probable
that some of the prisoners, if not all, were convert¬
ed ; surely the miracle wrought on their bodies, in
loosing their bands, was wrought on their souls too ;
see Job 36. 8, 9, 10. Ps. 107. 14, 15. But it is only
the conversion of the jailer that is recorded.
1. He is afraid he shall lose his life, and Paul
makes him easy as to that care, v. 27, 28.
(1.) He awoke out of his sleep ; it is probable
that the shock of the earthquake waked him, and
the opening of the prison-doors, and the prisoners’
expressions of joy and amazement, when in the dark
they found their bands loosed, and called to tell one
another what they felt ; this was enough to wake the
jailer, whose place required that he should not be
hard to wake. This wakening of him out of his
sleep, signified the awakening of his conscience out
of its spiritual slumber. The call of the gospel is,
Awake, thou that sleepest, (Eph. 5. 14.) like that,
Jonah 1. 6.
(2. ) He saw the prison-doors open, and supposed,
as well he might, that the prisoners were fled ; and
then what would become of him ? He knew the
Roman law in that case, and it was executed not
long ago upon the keepers out of whose hands Peter
escaped, ch. 12. 19. It was according to that of the
prophet, (1 Kings 20. 39, 42.) Keep this man; if
he be missing, thy life shall go for his life. The
Roman lawyers, after this, in their readings upon
the law, De custodia reorum — The custody of crimi¬
nals, (which appoints that the keeper should under¬
go the same punishment that should have been
inflicted on the prisoner if he let him escape,) take
care to except an escape by miracle.
(3.) In his fright, he drew his sword, and was
going to kill himself, to prevent a more terrible
death, an expected one, a pompous ignominious
death, which he knew he was liable to for letting his
prisoners escape, and not looking better to them ;
and the extraordinary strict charge which the ma¬
gistrates gave him concerning Paul and Silas, made
him conclude they would be very severe upon him
if they were gone. The philosophers generally al¬
lowed self-murder ; Seneca prescribes it as the last
remedy which those that are in distress may have
recourse to. The stoics, notwithstanding their pre¬
tended conquest of the passions, yielded thus far
to them. And the Epicureans, who indulged the
pleasures of sense, to avoid its pains chose rather to
Eut an end to it. This jailer thought there was no
arm in anticipating his own death ; but Christianity
by this proves itself to be of God, that it keeps us
to the law of our creation — revives, enforces, and
establishes that ; obliges us to be just to our own
lives, and teaches us cheerfully to resign them to
our graces, but courageously to hold them ouv
against our corruptions.
(4. ) Paul stopped him from his proceeding against
himself; (m. 28.) He cried with a loud voice, not
only to make him hear, but to make him heed, say¬
ing, Do not practise any evil to thyself; Do thyself
no harm. All the cautions of the word of God
against sin, and all appearances of it and approaches
to it, have this tendency, 11 Do thyself no harm.
Man, woman, do not wrong thyself, nor ruin thy¬
self ; hurt not thyself, and then none else can hurt
thee ; do not sin, for nothing but that can hurt
thee.” Even as to the body, we are cautioned
against those sins which do harm to that, and are
taught not to hate our own flesh, but to nourish and
cherish it. The jailer needs not fear being called to
an account for the escape of his prisoners, for they
are all here. It was strange that some of them did
not slip away, when the prison-doors were opened ,
and they were loosed from their bands; but their
amazement held them fast, and, being sensible it
was by the prayers of Paul and Silas that they were
loosed, they would not stir unless they stirred ; and
God shewed his power in, binding their spirits, as
much as in loosing their feet.
2. He is afraid he shall lose his soul, and Paul
makes him easy as to that care too. One concern
leads him to the other, and a much greater ; and
being hindered from hastening himself out of this
world, he begins to*think, if he had pursued his in¬
tention, whither death would have brought him,
and what would have become of him on the other
side death — a very proper thought for such as have
been snatched as a brand out of the fire, when
there was but a step between them and death. Per¬
haps, the heinousness of the sin he was running into,
helped to alarm him.
(1.) Whatever was the cause, he was put into a
great consternation ; the Spirit of God, that was sent
to convince, in order to his being a Comforter, struck
a terror upon him, and startled him ; whether he
took care to shut the prison-doors again, we are not
told ; perhaps he forgot that ; as the woman of Sa¬
maria, when Christ had impressed convictions on
her conscience, left her water-pot, and forgot her
errand to the well ; for he called for a light with all
speed, and sprang in to the inner prison, and came
trembling to Paul and Silas. Those that have sin
set in order before them, and are made to know their
abominations, cannot but tremble at the apprehen¬
sion of their misery and danger. This jailer, when
he was thus made to tremble, could not apply him¬
self to a more proper person than to Paul, lor it had
once been his own case ; he had been once a per¬
secutor of good men, as this jailer was ; had cast
them into prison, as he kept them ; and when, like
him, he was made sensible of it, he trembled, and
was astonished ; and therefore was able to speak the
more feelingly to the jailer.
(2.) In this consternation, he applied himself to
Paul and Silas for relief. Observe,
[1.] How reverent and respectful his address to
them is ; he called for a light, because they were in
the dark, and that they might see what a fright he
was in ; he fell down before them, as one amazed at
the badness of his own condition, and ready to sink
under the load of his terror because of it ; he fell
down before them, as one that had upon his spirit an
awe of them, and of the image of God upon them,
and of their commission from God. It is probable
that he had heard what the damsel said of them,
that they were the servants of the living God, which
shewed to them the way of salvation, and as such he
thus expressed his veneration for them. He fell
down before them, to beg their pardon, as a peni¬
tent, for the indignities he had done them, and to
! beg their advice, as a supplicant what he should do
THE ACTS, XVI.
169
H/ gave them a title of respect, Sirs, nuptct — lords,
masters ; it was but now, Rogues and villains, and he
was their master ; but now, Sirs, lords, and they are
his masters. Converting grace changes people’s
language of and to good people and good ministers ;
and. to those who are thoroughly convinced of sin,
the very feet of those are beautiful, that bring
tidings of Christ ; yea, though they are disgracefully
fastened in the stocks.
[2.] How serious his inquiry is ; What must I do
to be saved ? First, His salvation is now his greatest
concern, and lies nearest his heart, which before
was the furthest thing from his thoughts. Not,
What shall I do to be preferred, to be rich and
great in the world ? but, What shall I do to be saved ?
Secondly, He does not inquire concerning others,
what they must do ; but concerning himself, “ What
must I do?” It is his own precious soul that he is
in care about ; “ Let others do as they please ; tell
me what I must do, what course must I take.”
Thirdly, He is convinced that something must be
done, and done by him too, in order to his salvation ;
that it is not a thing of course, a thing that will do
itself, but a thing about which we must strive, wres¬
tle, and take pains. He asks not, “What may be
done for me ?” but, “What shall I do, that, being
noio in fear and trembling, I may work out my sal¬
vation f” As Paul speaks in his epistle to the church
at Philippi, of which this jailer was, perhaps, with
respect to his trembling inquiry here; intimating
that he must not only ask after salvation, (as he had
done,) but work out his salvation with a holy trem¬
bling, Phil. 2. 12. Fourthly, He is willing to do any
thing; “Tell me what I must do, and I am here
ready to do it. Sirs, put me into any way, if it be
but the right way, and a sure way ; though narrow,
and thorny, and up-hill, yet I will walk in it.”
Note, Those who are thoroughly convinced of sin,
and truly concerned about their salvation, will sur¬
render at discretion to Jesus Christ, will give him a
blank to write what he pleases, will be glad to have
Christ upon his own terms, Christ upon any terms.
Fifthly, He is inquisitive what he should do, is de¬
sirous to know what he should do, and asks those
that were likely to tell him. If ye will inquire,
inquire ye, Isa. 21. 12. They that set their faces
Zion-ward, must ask the way thither, Jer. 50. 5.
We cannot know it of ourselves, but God has made
it known to us by his word, has appointed his minis¬
ters to assist us in consulting the scriptures, and has
promised to give his Holy S/iirit to them that ask
him, to be their Guide in the way of salvation.
Sixthly, He brought them out, to put this question
to them, that their answer might not be bv duress or
compulsion, but they might prescribe to him, though
he was their keeper, with the same liberty as they
did to others. He brings them out of the dungeon,
in hopes they would bring him out of a much worse.
(3. ) They very readily directed him what he must
do, v. 31. They were always ready to answer such
inquiries ; though they are cold, and sore, and slee/iy,
they do not adjourn this cause to a more convenient
time and place, do not bid him come to them the
next Sabbath at their meeting-place by the river
side, and they will tell him, but they strike while
the iron is hot, take him now when he is in a good
mind, lest the conviction should wear off ; now that
God begins to work, it is time for them to set in as
workers together with God. They do not upbraid
him with his rude and ill carriage toward them, and
his going beyond his warrant ; all this is forgiven and
forgotten, and they are as glad to shew him the
way to heaven, as the best friend they have. They
did not triumph over him, though he trembled ;
thev gave him the same directions they did to others,
Believe in the Lord Jesus Christ. One would think
thev should have said, “Repent of thy abusing us,
Vol. vi. — Y
in the first place. ” No, that is overlooked and easily
passed by, if he will but believe in Christ. This is
an example to ministers, to encourage penitents, to
meet those that are coming to Christ, and take them
by the hand ; not to be hard upon any for unkind-
nesses done to them ; but to seek Christ’s honour
more than their own. Here is the sum of the whole
gospel, the covenant of grace in a few words ; Be¬
lieve in the Lord Jesus Christ, and thOu shalt be
saved, and thy house. Here is,
[1.] The happiness promised; “ Thou shalt be
saved: not only rescued from eternal ruin, but
brought to eternal life and blessedness. Thou,
though a poor man, an under-jailer or turnkey,
mean and of low condition in the world, yet that
shall be no bar to thy salvation. Thou, though a
great sinner, though a persecutor, vet thy heinous
transgressions shall be all forgiven through the
merits of Christ ; and thy hard imbittered heart
shall be softened and sweetened by the grace of
Christ ; and thus thou shalt neither die for thy
crime, nor die of thy disease.”
[2. ] The condition required ; Believe in the l.ord
Jesus Christ. We must admit the record that God
hath given in his gospel concerning his Son, and as¬
sent to it as faithful, and well vaorthy of all accepta¬
tion. We must approve the method God has taken
of reconciling the world to himself by a Mediator ;
and accept of Christ as he is offered to us, and give
up ourselves to be ruled and taught and saved by
him. This is the only way, and a sure way to salva¬
tion. No other way of salvation than by Christ, and
no other way of our being saved by Christ than by
believing in him ; and no danger of coming short, if
we take this way ; for it is the way that God has
appointed, and he is faithful, that has promised ; it
is the gospel that is to be preached to every creature.
He that believes shall be saved.
[3.] The extent of this to his family ; Thou shalt
be saved, and thy Aoz/se; that is, “God will be in
Christ a God to thee and to thy seed, as he was to
Abraham. Believe, and salvation shall come to thy
house, Luke 19. 9. Those of thy house that are
infants, shall be admitted into the visible church
with thee, and thereby put into a fair way for salva¬
tion ; those that are grown up, shall have the means
of salvation brought to them, and, be they ever so
many, let them believe in Jesus Christ, and they
shall be saved ; they are all welcome to Christ upon
the same terms.”
(4. ) They proceeded to instruct him and his fami¬
ly in the doctrine of Christ ; ( v . 32.) They spake
unto him the word of the Lord. He was, for aught
that appears, an utter stranger to Christ, and there¬
fore it is requisite he should be told who this Jesus
is, that he may believe in him, John 9. 36. And the
substance of the matter lying in a little compass,
they soon told him enough to make his being bapti¬
zed a reasonable service. Christ’s ministers should
have the word of the Lord so ready to them, and so
richly dwelling in them, as to be able to give instruc¬
tions off-hand to any that desire to hear and receive
them, for their direction in the way of salvation.
They spake the word not only to him, but to all that
were in his house. Masters of families should take
care that all under their charge partake of the
means of knowledge and grace, and that the word
of the Lord be spoken to them ; for the souls of the
poorest servants are as precious as those of their
masters, and are bought with the same price.
(5.) The jailer and his family were immediately
baptized, and thereby took upon them the profession
of Christianity, submitted to its laws, and were ad¬
mitted to its privileges, upon their declaring solemn
lv, as the eunuch did, that they believed that Jesus
Christ is the Son of God ; he was baptized, he and
all his, straightway. Neither he nor any of his
170
THE ACTS, XVI.
family desired time to consider whether they should
come into baptismal bonds or no ; nor did Paul and
Silas desire time to try their sincerity, and to con¬
sider whether they should baptize them or no. But
the spirit of grace worked such a strong faith in
them, all on a sudden, as superseded further debate ;
and Paul and Silas knew by the Spirit, that it was a
work of God that was wrought in them : so that
there was no occasion for demur. This therefore
will not justify such precipitation in ordinary cases.
(6. ) The jailer was hereupon very respectful to
Paul and Silas, as one that knew not how to make
amends for the injury he had done to them, much
less for the kindness he had received from them ;
he took them the same hour of the night, would not
let them lie a minute longer in the inner prison ;
but, [1.] He washed their stripes, to cool them, and
abate the smart of them ; to clean them, from the
blood which the stripes had fetched ; it is probable
that he bathed them with some healing liquor ; as
the good Samaritan helped the wounded man by
pouring in oil and wine. [2.] He brought them
into his house, bid them welcome to the best room
he had, and prepared his best bed for them. Now
nothing was thought good enough for them, as be¬
fore nothing bad enough. [3.] He set meat before
them, such as his house would afford, and they were
welcome to it ; by which he expressed the welcome
which his soul gave to the gospel. They had spo¬
ken to him the word of the Lord, had broken the
bread of life to him and his family ; and he, having
reaped so plentifully of their spiritual things, thought
it was but reasonable that they should reap of his
carnal things, 1 Cor. 9. 11. What have we houses
and tables for, but, as we have opportunity, to serve
God and his people with them ?
(7.) The voice of rejoicing with that of salvation
was heard in the jailer’s house ; never was such a
truly merry night kept there before ; he rejoiced,
believing in God with all his house. There was
none in his house that refused to be baptized, and
so made a jar in the harmony ; but they were una¬
nimous in embracing the gospel, which added much
to the joy. Or, it may be read, He, believing in
God, rejoiced all the house over ; 'gm.voNi ; he went
to every apartment, expressing his joy. Observe,
[1.] His believing in Christ is called believing in
God ; which intimates that Christ is God, and
that the design of the gospel is so far from being
to draw us from God, (saying, go serve other gods,
Deut. 13. 2.) that it has a direct tendency to bring
us to God. [2. ] His faith produced joy ; they that
by faith have given up themselves to God in Christ
as their’s, have a great deal of reason to rejoice.
The eunuch, when he was converted, went on his
way rejoicing ; and here the jailer rejoiced. The
conversion of the nations is spoken of in the Old
Testament as their rejoicing, Ps. 67. 4. — 96. 11. For
believing, we rejoice with joy unspeakable, and full
of glory. Believing in Christ, is rejoicing in Christ.
[3. ] He signified his joy to all about him ; out of the
abundance of the joy in his heart, his mouth spake
to the glory of God, and their encouragement who
believed in God too. Those who have themselves
tasted the comforts of religion, should do what they
can to bring others to the taste of them. One cheer¬
ful Christian should make many.
35. And when it was day, the magis¬
trates sent the serjeants, saying. Let those
men go. 36. And the keeper of the prison
told this saying to Paul, The magistrates
have sent to let you go now therefore de¬
part, and go in peace. 37. But Paul said
unto them, They hav» beaten us openly
uncondemned, being Romans, and have;
cast us into prison ; and now do they thrust
us out privily ? Nay verily ; but let them
come themselves and fetch us out. 38.
And the serjeants told these words unto
the magistrates : and they feared, when
they heard that they were Romans. 39.
And they came and besought them, and
brought them out, and desired them to de¬
part out of the city. 40. And they went
out of the prison, and entered into the house
of Lydia : and when they had seen the bre¬
thren, they comforted them, and departed.
In these verses, we have,
I. Orders sent for the discharge of Paul and Silas
out of prison ; v. 35, 36.
1. The magistrates that had so basely abused them
the day before, gave the orders ; and their doing it
so early, as soon as it was day, intimates that either
they were sensible the terrible earthquake they felt
at midnight was intended to plead the cause of their
prisoners, or their consciences had smitten them for
what they had done, and made them very uneasy.
While the persecuted were singing in the stocks, the
persecutors were full of tossings to and fro upon
their beds, through anguish of mind, complaining
more of the lashes of their consciences than the pri¬
soners did of the lashes on their backs ; and more in
haste to give them a discharge than they were to
petition for one. Now God made his servants to be
pitied of them that had carried-them captives, Ps.
106. 46. The magistrates sent serjeants,
— those that had the rods, the vergers, the tipstaves,
the beadles, those that had been employed in beat¬
ing them, that they might go and ask them forgive¬
ness. The order was, Let those men go. It is pro¬
bable that they designed further mischief to them,
but God turned their hearts, and as he had made
their wrath hitherto to praise him, so the remainder
thereof he did restrain, Ps. 76. 10.
2. The jailer brought them the news; (x>. 36.)
The magistrates have sent to let you go. Some
think the jailer had betimes transmitted an account
to the magistrates of what had passed in his house
that night, and so had obtained this order for the
discharge of his prisoners ; Now therefore depart.
Not that he was desirous to part with them as his
guests, but as his prisoners ; they shall still be wel¬
come to his house, but he is glad they are at liberty
from his stocks. God could by his grace as easily
have converted the magistrates as the jailer, and
have brought them to faith and baptism ; but God
hath chosen the poor of this world, James 2. 5.
II. Paul’s insisting upon the breach of privilege
which the magistrates had been guilty of, v. 37.
Paul said to the serjeants, “ They have beaten us
openly, uncondemned, being Romans, and have cast
us into prison against all law and justice, and ne w
do they thrust us out privily, and think to make us
amends with that for the injury done us ? Nay ve¬
rily ; but let them come themselves, and fetch us out,
and own that they have done us wrong.” It is pro¬
bable that the magistrates had some intimation that
they were Romans, and were made sensible that
their furv had carried them further than the law
could bear them out ; and that was the reason they
gave orders for their discharge. Now observe,
1. Paul did not plead this before he was beaten,
though it is probable that it might have prevented
ic, lest he should seem to be afraid of suffering for
the truth which he had preached. Tully, in one of
his orations, against Verres, tells of one Ganius, who
was ordered by Verres to be beaten in Sicily, that
THE ACTS, XVI.
171
all the while he was under the lash he cried out no¬
thing, but Civ is Romanics sum — I am a citizen of
Rome ; Paul did not do so ; he had nobler things than
that to comfort himself with in his affliction.
2. He did plead it afterward, to put an honour
upon his sufferings, and upon the cause he suffered
for, to let the world know that the preachers of the
gospel were not such despicable men as they were
commonly looked upon to be, and that they merited
better treatment. He did it likewise to mollify the
magistrates toward the Christians at Philippi, and to
gain better treatment for them, and beget in the peo¬
ple a better opinion of the Christian religion, when
they saw that Paul had a fair advantage against their
magistrates, might have brought his action against
them, and had them called to an account for what
they had done, and yet did not take the advantage ;
which was very much to the honour of that worthy
name by which he was called. Now here,
(1.) Paul lets them knowhow many ways they
had run themselves into a premunire,'and that he
had law enough to know it. [1.] They had beaten
them that were Romans ; some think that Silas was
a Roman citizen as well aa Paul ; others that that
does not necessarily follow. Paul was a citizen, and
Silas was his companion. Now both the lex Porcia
and the lex Sempronia did expressly forbid liberum
corjius Romani civis, virgis aut aliis verberibus ceedi
— the free body of a Roman citizen to be beaten with
rods or otherwise. Roman historians give instances
of cities that had their charters taken from them for
indignities done to Roman citizens ; we shall after¬
ward find Paul making use of this plea, ch. 22. 25,
26. To tell them that they had beaten them that
were the messengers of Christ, and the favourites
of Heaven, would have had no influence upon them;
but to tell them they have abused Roman citizens,
will put them into a fright ; so common is it for peo¬
ple to be more afraid of Cxsar’s wrath than of
Christ’s. He that affronts a Roman, a gentleman,
a nobleman, though ignorantly, and through mis¬
take, thinks himself concerned to cry Peccavi — I
have done wrong, and make his submission ; but he
that persecutes a Christian because he belongs to
Christ, stands to it, and thinks he may do it securely,
though God hath said, He that toucheth them, touch-
eth the apple of my eye, and Christ has warned us
of the danger of offending his little ones. [2.] They
had beaten them uncondemned ; indicta causa —
without a fair hearing, had not calmly examined
what was said against them, much less inquired
what they had to say for themselves. It is a uni¬
versal rule of justice, Causa cognita possunt multi
absolvi, incognita nemo condemnari potest — Many
may be acquitted in consequence of having had a
hearing; while without a hearing no one can be con¬
demned. Christ’s servants would not have been
abused as they have been, if they and their cause
might but have had an impartial trial. [3.] It was
an aggravation of this, that they had done it openly,
which, as it was so much the greater disgrace to the
sufferers, so it was the bolder defiance to justice and
the law. [4.] They had cast them into prison, with¬
out shewing any cause of their commitment, and in
an arbitrary manner, by a verbal order. [5. ] They
now thrust them out privily ; they had not indeed
the impudence to stand by what they had done, but
yet had not the honesty to own themselves in a fault.
(2.) He insists upon it, that they should make
them an acknowledgment of their error, and give
them a public discharge, to make that the more ho¬
nourable, as they had done them a public disgrace,
which made that the more disgraceful ; “ Let them
come themselves, and fetch us out, and give a testi¬
mony to our innocency, and that we have done no¬
thing worthy of stripes or of bonds. ” It was not a
point of honour that Paul stood thus stiffly upon, but
' a point of justice, and not to himself so much as to
l his cause ; “Let them come and stop the clamours
I of the people, by confessing that we are not the trou-
blers of the city. ”
III. The magistrates’ submission, and the revers¬
ing of the judgment given against Paul and Silas, v.
38, 39.
1. The migistrates were frightened when they
were told (though it may be they knew' it before)
that Paul was a Roman. They feared when they
heard it, lest some of his friends should inform the
government of what they had done, and they should
fare the worse for it. The proceedings of persecu¬
tors have often been illegal, even by the law of na¬
tions, and often inhuman, against the law of nature,
but always sinful, and against God’s law.
2. They came, and besought them not to take the
advantage of the law against them, but to overlook
the illegality of what they had done, and say no more
of it ; they brought them out of the prison, owning
that they were wrongfully put into it, and desired
them that they would peaceably and quietly depart
out of the city. Thus Pharaoh and his servants,
w ho had set God and Moses at defiance, came to
Moses, and bowed down themselves to him, saying,
Get thee out, Exod. 11. 8. God can make the ene¬
mies of his people ashamed of their envy and enmity
to them, Isa. 26. 11. Jerusalem is sometimes made
a burthensome stone to them that heave at it, which
they would gladly get clear of, Zech. 12. 3. Yet if
the repentance of' these magistrates had been sin¬
cere, they would have desired them not to depart
out of their city, (as the Gadarenes desired to be rid
of Christ,) but would have courted their stay, and
begged of them to continue in their city, to’ shew
them the way of salvation. But many are convinced
that Christianity is not to be persecuted, who yet are
not convinced that it ought to be embraced, or at
least are not persuaded to embrace it. They are
compelled to do honour to Christ and his servants,
to worship before their feet, and to know that he has
loved them, (Rev. 3. 9.) and yet do not go so far as
to have benefit by Christ, or to come in for a share
in his love.
IV. The departure of Paul and Silas from Phi¬
lippi, v. 40. They went out of the prison w’hen
they were legally discharged, and not till then,
though they were illegally committed, and then,
1. They took leave of their friends ; they went to
the house of Lydia, where, probably, the disciples
had met to pray for them, and there they saw the
brethren, or visited them at their respective habita¬
tions ; (which was soon done, they were so few ;) and
they comforted them, by telling them (saith an an¬
cient Greek commentary) what God had done for
them, and how he had owned them in the prison.
They encouraged them to keep close to Christ, and
hold fast the profession of their faith, whatever diffi¬
culties they might meet with, assuring them, that
all would then end well, everlastingly well. Young
converts should have a great deal said to them to
comfort them, for the joy of the Lord will be very
much their strength.
2. They quitted the town ; they departed. I won¬
der they should do so ; for now that they had had
such an honourable discharge from their imprison¬
ment, surely they might have gone on at least for
some time in their work without danger ; but I sup¬
pose they went away upon that principle of their
Master’s, (Mark 1. 38.) Let us go into the next
towns, that I may preach there also, for therefore
came I forth. Paul and Silas had an extraordinary
call to Philippi ; and yet when they were come thi
ther, they see little of the fruit of their labours, and
are soon driven thence ; yet they did not come in
vain, though the beginnings here were small, the
latter end greatly increased ; now they laid the foun-
172
THE ACTS, XVI2.
dation of a church at Philippi, which became very j
eminent; had its bishops and deacons, and people
that were more generous to Paul than any other
church, as appears by his epistle to the Philippians,
ch. 1. 1. — 4. 15. Let not ministers be discouraged,
though they see not the fruit of their labours pre¬
sently ; the seed sown seems to be lost under the
clods, but it shall come up again in a plentiful har¬
vest in due time.
CHAP. XVII.
We have here a further account of the travels of Paul, and
his services and sufferings for Christ. He was not like a
candle upon a table, that gives light only to one room, but
like the sun that goes its circuit to give light to many. He
was called into Macedonia, a large Kingdom, ch. 16. 9. He
began with Philippi, because it was the first city he came
to ; but he must not confine himself to that. We have him
here, I. Preaching and persecuted at Thessalonica, another
city of Macedonia, v. 1 . . 9. II. Preaching at Berea, where
he met with an encouraging auditory, but was driven thence
also by persecution, v. 10. . 15. III. Disputing at Athens,
the famous university of Greece, (v. 16. . 21.) and the ac¬
count he gave of natural religion, for the conviction of those
that were addicted to polytheism and idolatry, and to lead
them to the Christian religion, (v. 22. . 31.) together with
the. success of this sermon, v. 32. .34.
1 . Vf OW when they had passed through
JJnI Amphipolis and Apollonia, they
came to Thessalonica, where was a syna¬
gogue of the Jews : 2. And Paul, as his
manner was, went in unto them, and three
sabbath-days reasoned with them out of the
scriptures, 3. Opening and alleging, that
Christ must needs have suffered, and risen
again from the dead ; and that this Jesus,
whom I preach unto you, is Christ. 4.
And some of them believed, and consorted
with Paul and Silas ; and of the devout
Greeks a great multitude, and of the chief
women not a few. 5. But the Jews which
believed not, moved with envy, took unto
them certain lewd fellows of the baser sort,
and gathered a company, and set all the
city on an uproar, and assaulted the house
of Jason, and sought to bring them out to
the people. 6. And when they found them
not, they drew Jason and certain brethren
unto the rulers of the city, crying, These
that have turned the world upside down
are come hither also ; 7. Whom Jason
hath received : and these all do contrary to
the decrees of Caesar, saying, that there is
another king, one Jesus. 8. And they trou¬
bled the people and the rulers of the city,
when they heard these things. 9. And
when they had taken security of Jason, and
of the other, they let them go.
Paul’s two epistles to the Thessalonians, the two
first he wrote by inspiration, give such a shining
character of that church, that we cannot but be glad
here in the history to meet with an account of the
first founding of the church there.
I. Here is Paul’s coming to Thessalonica, which
was the chief city of this country, called at this day
Salonech, in the Turkish dominions. Observe,
1. Paul went on with his work, notwithstanding
the ill usage he had met with at Philippi ; he did not
fail, nor was discouraged. He takes notice of this
in his first epistle to the church here ; (1 Thess. 2.
2.) After we were shamefully entreated at Philippi,
yet nve were bold in our God to speak unto you the
gospel of God. The opposition and persecution
that he met with, made him the more resolute.
None of these things moved him ; he could never
have held out, and held on, as he did, if he had not
been animated by a spirit of power from on high.
2. He did but pass through Amphipolis and Apol¬
lonia, the former a city near Philippi, the latter near
Thessalonica ; doubtless, he was under divine direc¬
tion, and was told by the Spirit, who, as the wind,
bloweth where he iisteth, what places he should
pass through, and what he should rest in. Apollo¬
nia was a city of Illyricum, which, some think, illus¬
trates that of Paul, that he had preached the gospel
from Jerusalem, and round about unto Illyricum,
(Rom. 15. 9.) that is, to the borders of Illyricum,
where he now was : and we may suppose, though
he be said only to pass through these cities, yet that
he staid So long in them as to publish the gospel
there, and to prepare the way for the entrance of
other ministers among them, whom he would after¬
ward send.
II.' His preaching to the Jews first, in their syna¬
gogue at Thessalonica. He found a synagogue of
the Jews there, ( v . 1.) which intimates that one
reason why he passed through those other cities
mentioned, and did not continue long in them, was,
because there were no synagogues in them. But,
finding one in Thessalonica, by it h*e made his entry.
1. It was always his manner to begin with the
Jews ; to make them the first offer of the gospel,
and not to turn to the Gentiles till they had refused
it, that their mouths might be. stopped from cla¬
mouring against him because he preached to the
Gentiles, for if they received the gospel, they would
cheerfully embrace the new converts ; if they re¬
fused it, they might thank themselves if the apos¬
tles carried it to those that would bid it welcome.
That command of beginning at Jerusalem was justly
construed as a direction, wherever they came, to
begin with the Jews.
2. He met them in their synagogue on the sab-
bath-day, in their place and at their time of meet¬
ing, and thus he would pay respect to both. Sab¬
baths and solemn assemblies are always very pre¬
cious to those to whom Christ is precious, Ps. 84.
10. It is good being in the house of the Lord on his
day. This was Christ’s manner, and Paul’s manner,
and has been the manner of all the saints, the good
old way which they have walked in.
3. He reasoned with them out of the scriptures.
They agreed with him to receive the scriptures of
the Old Testament, so far they were of a mind ; but
they received the scripture, and therefore thought
they had reason to reject Christ ; Paul received the
scripture, and therefore saw great reason to em¬
brace Christ. It was therefore requisite, in order
to their conviction, that he should, by reasoning
with them, the Spirit setting in with him, convince
them that his inferences from scripture were right
and their’s were wrong. Note, 1 he preaching of
the gospel should be both scriptural preaching, and
rational ; such Paul’s was, for he reasoned out of
the scriptures : we must take the scriptures for our
foundation, our oracle, and touchstone, and then
reason out of them and upon them, and against those
who, though they pretend zeal for the scriptures,
as the Jews did, yet wrest them to their own destruc¬
tion. Reason must not be set up in competition with
the scripture, but it must be made use of in explain¬
ing and applying the scripture.
4. He continued to do this three sabbath-days suc¬
cessively. If he could not convince them the first
sabbath, he would try the second and the third ; for
precept must be upon precept, and line upon line
173
THE ACTS, XVII.
God waits for sinners’ conversion, and so must his
ministers ; all the labourers come not into the vine¬
yard at the first hour, nor at the first call ; nor are
wrought upon so suddenly as the jailer.
5. The drift and scope of his preaching and argu-
ing-was to prove that Jesus is the Christ; this was
that which he opened and alleged, v. 3. He first
explained his thesis, and opened the terms, and then
alleged it, and laid it down, as that which he would
abide by, and which he summoned them in God’s
name to subscribe to. Paul had an admirable me¬
thod of discourse ; and shewed he was himself both
well apprized of the doctrine he preached, and tho¬
roughly understood it, and that he was fully assured
of the truth of it, and therefore he opened it like one
that knew it, and alleged it like one that believed it,
He shewed them, ,:
(l.)That it was necessary the Messiah should
suffer, and die, and rise again ; that the Old Testa¬
ment prophecies concerning the Messiah made it
necessary he should. The great objection which
the Jews made against Jesus being the Messiah, was,
his ignominious death and sufferings ; the cross of
Christ was to the Jews a stumbling-block, because
it did by no means agree with the idea they had
framed of the Messiah ; but Paul here alleges and
makes it out undeniably, not only that it was possi¬
ble he might be the Messiah, though he suffered,
but that, being the Messiah, it was necessary he
should suffer ; he could not be made perfect but by
sufferings ; for if he had not died, he could not have
risen again from the dead. This was it which
Christ himself insisted upon ; (Luke 24. 26.) Ought
not Christ to have suffered these things, and to enter
into his glory ? And again, (v. 46.) Thus it is writ¬
ten, and therefore thus it behoved Christ to suffer,
and to rise from the dead. He m ust needs have suf¬
fered for us, because he could not otherwise pur¬
chase our redemption for us ; and he must needs
have risen again, because he could not otherwise
apply the redemption to us.
(2. ) That Jesus is the Messiah ; “ This Jesus
whom I preach unto you, and call upon you to be¬
lieve in, is Christ, is the Christ, is the Anointed of
the Lord, is he that should come, and you are to
look for no other ; for God has both by his word and
by his works, (the two ways of his speaking to the
children of men,) by the scriptures and by miracles,
and the gift of the Spirit to make both effectual,
borne witness to him.” Note, [1.] Gospel-minis¬
ters should preach Jesus ; he must be their princi¬
pal subject ; their business is to bring people ac¬
quainted with him. [2.] That which we are to I
preach concerning Jesus, is, that he is Christ ; and |
therefore wc may hope to be saved by him, and are
bound to be ruled by him.
III. The success of his preaching there, v. 4.
1. Some of the Jews believed, notwithstanding
their rooted prejudices against Christ and his gos¬
pel, and they consorted with Paul and Silas : they
not only associated with them as friends and com¬
panions, but they up themselves to their direc¬
tion, as their spiritual guides; they put themselves
into their possession as an inheritance into the pos¬
session of the right owner, so the word signifies ;
they first gave themselves to the Lord, and then to
them by the will of God, 2 Cor. 8. 5. They clave
to Paul and Silas, and attended them wherever they
went. Note, They that believe in Jesus Christ,
come into communion with his faithful ministers,
and consort with them.
2. Many more of the devout Greeks, and of the
chief women, embraced the gospel. These were
proselytes of the gate ; the godly among the Gen¬
tiles, so the Jews called them ; such as, though they
did not submit to the law of Moses, yet renounced
idolatry and immorality, worshipped the true God
only, and did no man any wrong. These were the
"i / o-tSiptvoi "Eaajhk — the worshipping Gentiles ; as
in America they call those of the natives that are
converted to the faith of Christ, the praying In f
dians ; these were admitted to join with the Jews
in their synagogue-worship. Of these a great mul¬
titude believed, more of them than of the thorough-
jaced Jews, that were wedded to the ceremonial
aw. And not a few of the chief women of the city,
that were devout, and had a sense of religion, em¬
braced Christianity. Particular notice is taken of
this, for an example to the ladies, the chief women,
and an encouragement to them to employ them¬
selves in the exercises of devotion, and to submit
themselves to the commanding power of Christ’s
ho\j religion, in all the instances of it ; for this inti¬
mates how acceptable it will be to God, what an
honour to Christ, and what great influence it may
have upon many, beside the advantages of it to their
own souls.
No mention is here made of their preaching the
gospel to the Gentile idolaters at Thessalonica, and
yet it ig certain that they did, and that great num¬
bers were converted ; nay, it should seem that of
the Gentile converts that church was chiefly com¬
posed, though notice is not taken of them here : for
Paul writes to the Christians there, as having turned
to God from idols, (1 Thess. 1. 9.) and that at the
first entering in of the apostles among them.
IV. The trouble that was given to Paul and Silas
at Thessalonica ; wherever they preached, they
were sure to be persecuted ; bonds and afflictions
did abide them in every city. Observe,
1. Who were the authors of their trouble ; the
Jews which believed not, that were moved with
envy, v. 5. The Jews were in all places the most
inveterate enemies to the Christians, especially to
those Jews that turned Christians, whom they had a
particular spleen against, as deserters. Now see
what that division was, which Christ came to send
upon earth ; some of the Jews believed the gospel,
and pitied and prayed for those that did not ; while
those that did not, envied and hated those that did.
St. Paul in his epistle to this church takes notice of
the rage and enmity of the Jews against the preach¬
ers of the gospel, as their measure-filling sin. 1
Thess. 2. 15, 16.
2. Who were the instruments of the trouble ; the
Jews made use of certain lewd persons of the baser
sort, whom they picked up and got together, and
who must undertake to give the sense of the city
against the apostles. All wise and sober people
looked upon them with respect, and valued them,
and none would appear against them but such as
were the scum of the city, a company of vile men,
that were given to all manner of wickedness. Ter-
tullian pleads this with those that opposed Christi¬
anity, that the enemies of it were generally the worst
of men ; Tales semper nobis msecutores, injusti, im-
pii, turpes, quos, et ipsi damnare consuestis — Our
persecutors are invariably unjust, impious, infa¬
mous, whom you yourselves have been accustomed
to condemn. Apologia, cap. 5. It is the honour of
religion, that those who hate it, are generally the
lewd fellows of the baser sort, that are lost to all
sense of justice and virtue.
3. In what method they proceeded against them.
(1.) Thev set the city in an uproar ; made a noise
to put people in a fright, and then every body ran
to see what the matter was ; they began a riot, and
then the mob was up presently. See who are the
troublers of Israel — not the faithful preachers of the
gospel, but the enemies of it. See how the devil car¬
ries on his designs ; he sets cities in an uproar, sets
souls in an uproar, and then fishes in troubled water; .
(2.) Thev assaulted the house of Jason, where the
apostles lodged, with a design to bring them out tc
174
THE ACTS, XVII.
the people, whom they had incensed and enraged
against them, and bv whom they hoped to see them
pulled to pieces. The proceedings here were alto¬
gether illegal ; if Jason’s house must be searched, it
ought to be done by the proper officers, and not
without a warrant : “ A man’s house” (the law
says) “ is his castle and for them in a tumultuous
manner to assault a man’s house, to put him and his
family in fear, was but to shew what outrages men
are carried to by a spirit of persecution. If men
have offended, magistrates are appointed to inquire
into the offence, and to judge of it ; but to make the
rabble judges and executioners too (as these here
designed to do,) was to make truth fall in the street,
to set servants on horseback, and princes to walk as
servants on the earth ; to depose equity, and en¬
throne fury.
(3.) When they could not get the apostles into
their hands, whom they would have punished as
vagabonds, and incensed the people against as
strangers that came to spy out the land, and devour
its strength, and eat the bread out of their mouths ;
then they fall upon an honest citizen of their own,
who entertained the apostles in his house, his name
Jason, a converted Jew, and drew him out with some
other of the brethren to the rulers of the city. The
apostles were advised to withdraw, for they were
more obnoxious, Currenti cede furori — Retire be¬
fore the torrent. But their friends were willing to
expose themselves, being better able to weather
this storm. For a good man, for such good men as
the apostles were, some would even dare to die.
(4. ) They accused them to the rulers, and repre¬
sented them as dangerous persons not fit to be tole¬
rated ; the crime charged upon Jason, is, receiving
and harbouring the apostles, ( [v . 7. ) countenancing
them, and promoting their interest. And what was
the apostles’ crime, that it should be no less than
misprision of treason to give them lodging? Two
very black characters are here given them, enough
to make them odious to the people and obnoxious to
the magistrates, if they had been just.
[1.] That they were enemies to the public peace,
and threw every thing into disorder wherever they
came ; Those that have turned the world upside
down, are come hither also. In one sense it is true,
that wherever the gospel comes in its power to any
place, to any soul, it works such a change there,
gives such a wide change to the stream, so directly
contrary to what it was, that it may be said to turn
the world upside down in that place, in that soul.
The love of the world is rooted out of the heart ;
and the way of the world contradicted in the life ;
so that the world is turned upside down there. But
in the sense in which they meant it, it is utterly
false : they would have it thought, that the preach¬
ers of the gospel were incendiaries and mischief-
makers wherever they came ; that they sowed dis¬
cord among relations, set neighbours together by
the ears, obstructed commerce, and inverted all or¬
der and regularity. Because they persuaded peo¬
ple to turn from vice to virtue ; from idols to the
living and true God ; from malice and envy to love
and peace ; they are charged with turning the
world upside down, when it was only the kingdom
of the devil in the world that they thus overturned.
Their enemies set the city in an uproar, and then
laid the blame upon them ; as Nero set Rome on
fire, and then charged it upon the Christians. If
Christ’s faithful ministers, even those that are most
quiet in the land, be thus invidiously misrepresented
and miscalled, let them not think it strange or be
exasperated by it ; we are not better than Paul and
Silas, who were thus abused. The accusers cry
out, “ They are come hither also ; they have been
-loing all the mischief they could in other places,
and now they have brought the infection hither ; it
is therefore time for us to bestir ourselves, and make
head against them.”
[2.] That they were enemies to the established
government, and disaffected to that, and their prin¬
ciples and practices were destructive to monarchy,
and inconsistent with the constitution of the state,
v. 7. They all do contrary to the decrees of Caesar;
not to any particular decree, for there was as yet no
law of the empire against Christianity ; but contrary
to Cxsar’s power in general to make decrees ; for
they say, There is another King, one Jesus; not
only a King of the Jews, as our Saviourwas himself
charged before Pilate, but Lord of all ; so Peter
called him in the first sermon he preached to the
Gentiles, ch. 10. 36. It is true, the Roman govern¬
ment, both while it was a commonwealth, and after
it came into the Caesars’ hands, was very jealous of
any governor under their dominion, taking upon him
the title of king, and there was an express law
against it. But Christ’s kingdom was not of this
world. His followers said indeed, Jesus is a King,
but not an earthly king, not a rival with Cxsar, nor
his ordinances interfering with the decrees of Cxsar,
but who had made it a law of his kingdom, to ren¬
der unto Caesar the things that are Caesar’s. There
was nothing in the doctrine of Christ that tended to
the dethroning of princes, or the depriving them of
any of their prerogatives ; and they knew it very
well, and it was against their conscience that they
laid this to their charge. And of all people it ill be¬
came the Jews to do it, who hated Cxsar and his
government, and sought the ruin of him and it, and
who expected a Messiah that should be a temporal
prince, and overturn the thrones of kingdoms, and
were therefore opposing our Lord Jesus, because he
did not appear under that character. Thus they
have been most spiteful in representing God’s faith¬
ful people as enemies to Cxsar, and hurtful to kings
and provinces, who have been themselves setting
up imperium in imperio — a kingdom within a king¬
dom, a power not only in competition with Cxsar’s
but superior to it, that of the papal supremacy.
4. The great uneasiness which this gave to the
city; ( v . 8.) They troubled the people and the rulers
of the city, when they heard these things. They had
no ill opinion of the apostles or their doctrine, cculd
not apprehend any danger to the state from them,
and therefore were willing to connive at them ; but
if they be represented to them by the prosecutors as
enemies to Cxsar, they will be obliged to take cog
nizance of them, and to suppress them, for fear of
the government, and this troubled them. Claudius,
the present emperor, is represented by Suetonius
as a man very jealous of the least commotion, and
timorous to the last degree, which obliged the rulers
under him to be watchful against every thing that
looked dangerous, or gave the least cause of suspi¬
cion ; and therefore it troubled them to be brought
under a necessity of disturbing good men.
5. The issue of this troublesome affair ; the ma¬
gistrates had no mind to prosecute the Christians ;
care was taken to secure the apostles, they abscond¬
ed, and fled, and kept out of their hands ; so that
nothing was to be done but to discharge Jason and
his friends upon bail, v. 9. The magistrates here
were not so easily incensed, against the apostles as
the magistrates at Philippi were, but were more
considerate and of better temper ; so they took si
curity of Jason and the other, bound them to their
good behaviour ; and perhaps they gave bond for
Paul and Silas, that they should be forth-coming
when they were called for, if any thing should after¬
ward appear against them. .
Among the persecutors of Christianity, as there
have been instances of the madness and rage of
brutes, so there have been likewise of the prudence
and temper of men ; moderation has been a virtue.
THE ACTS, XVII. 175
10. And the brethren immediately sent
away Paul and Silas by night unto Berea :
who coming thither went into the syna¬
gogue of the Jews. 11. These were more
noble than those in Thessalonica, in that
they received the word with all readiness
of mind, and searched the scriptures daily,
whether those things were so. 12. There¬
fore many of them believed : also of ho¬
nourable women which were Greeks, and
of men, not a few. 13. But when the Jews
of Thessalonica had knowledge that the
word of God was preached of Paul at Be¬
rea, they came thither also, and stirred up
the people. 1 4. And then immediately the
brethren sent away Paul to go as it were
to the sea : but Silas and Timotheus abode
there still. 15. And they that conducted
Paul brought him unto Athens : and re¬
ceiving a commandment unto Silas and
Timotheus for to come to him with all
speed, they departed.
In these «verses, we have,
I. Paul and Silas removing to Berea, and employ¬
ed in preaching the gospel there, v. 10. They had
gone so far at Thessalonica, that the foundations of
a church were laid, and others were raised up to
carry on the work that was begun, whom the rulers
and people were not so much prejudiced against, as
they were against Paul and Silas ; and therefore
when the storm rose they withdrew, taking that as
an indication to them, that they must quit that place
for the present. That command of Christ to his
disciples, When they persecute you in one city,Jiee
to another, intends their flight to be not so much for
their own safety, “ Flee to another, to hide there,”
as for the carrying on of their work ; “ Flee to ano¬
ther, to preach there as appears by the reason
given — You shall not have gone over the cities of Is¬
rael, till the Son of man become, Matt 10. 23. Thus
out of the eater came forth meat, and the devil was
outshot in his own bow ; he thought by persecuting
the apostles to stop the progress of the gospel ; but
it was so overruled, as to be made to further it. See
here,
1. The care that the brethren took of Paul and
Silas, when they perceived how the plot was laid
against them ; they inunediately sent them away by
night, incognito, to Berea. This could be no sur¬
prise to the young converts ; For when we were with
you, (saith Paul to them, 1 Thess. 3. 4.) when we
came first among you, we told you that we should
suffer tribulation even as it came to pass, and ye
know. It should seem, that Paul and Silas would
willingly have stayed, and faced the storm, if the
brethren would have let them ; but they would ra¬
ther want their help than expose their lives, which,
it should seem, were dearer to their friends than to
themselves. They sent them away by night, under
the covert of hat, as if they had been evil-doers.
2. The constancy of Paul and Silas in their work ;
though they fled from Thessalonica, they did not
flee from the service of Christ ; when they came to
Berea, they went into the synagogue of the Jews, and
made their public appearance there. Though the
Jews at Thessalonica had been their spiteful ene¬
mies, and, for aught they knew, the Jews at Berea
would be so too, yet they did not therefore decline
paying their respect to the Jews, either in revenge
for the injuries they had received, or for fear of
what they might receive. If otners wiL not do their
duty to us, yet we ought to do our’s to them.
II. The good character of the Jews in Berea ; ( v .
11.) These were more noble than those in Thessalo¬
nica; the Jews in the synagogue at Berea, were better
disposed to receive the gospel than the Jews in' the
synagogue at Thessalonica ; they were not so bigoted
and prejudiced against it, not so peevish and ill-na¬
tured, they were more noble, ivyin? q>o/ — better bred ;
1. They had a freer thought, and lay more open to
conviction, were willing to hear reason, and admit
the force of it, and to subscribe to that which ap¬
peared to them to be truth, though it was contrary
to their former sentiments ; this was more noble.
2. They had a better temper, were not so sour and
morose and ill-conditioned towards all that were not
of their mind. As they. were ready to come into a
unity with those that by the power of truth they
were brought to concur with, so they continued in
charity with those that they saw cause to differ from ;
this was more noble. They neither prejudged the
cause, nor were moved with envy at the managers
of it, as the Jews at Thessalonica were, but very ge¬
nerously gave both it and them a fair hearing, with¬
out passion or partiality ; for,
(1.) They received the word with all readiness of
mind; they were very willing to hear it, presently
apprehended the meaning of it, and did not shut
their eyes against the light. They attended to the
things that were spoken of Paul, as Lydia did, and
were very well pleased to hear them. They did
not pick quarrels with the word, nor find fault, nor
seek occasion against the preachers of it ; but bid it
welcome, and put a candid construction upon every
thing that was said ; herein they were more noble
than the Jews in Thessalonica, but walked in the
same spirit, and in the same steps, with the Gentiles
there, of whom it is said, that they received the word
with joy of the Holy Ghost, and turned to God from
idols, 1 Thess. 1. 6, 9. This was true nobility. The
Jews gloried much in their being Abraham’s seed,
thought themselves well-born, and that they could
not be better born. But they are here told, who
among them were the most noble, and the best-bred
men — those that were most disposed to receive the
gospel, and had the high and conceited thoughts in
them captivated, and brought into obedience to
Christ. These were the most noble, and, if I may
so say, the most gentlemen-like men. Arobilitas sola
est atque unicavirtus — Virtue and piety are true
nobility, time honour : and without that, Stemmata
quid prosunt — What are pedigrees and pompous
titles worth ?
(2.) They searched the scriptures daily whether
these things were so. Their readiness of mind to
receive the word, was not such, as that they took
things upon trust, swallowed them upon an implicit
faith : no ; but since Paul reasoned out of the scrip¬
tures, and referred them to the Old Testament for
the proof of what he said, they had recourse to their
Bibles, turned to the places he referred them to,
read the context, considered the scope and drift of
them, compared them with other places of scripture,
examined whether Paul’s inferences from them
were natural and genuine, and his arguments upon
them cogent, and determined accordingly. Observe,
[1.] The doctrine of Christ does not fear a scrutiny j
we that are advocates for his cause, desire no more
than that people will not say, These things are not
so, till they have first, without prejudice and parti¬
ality, examined whether they be so or no. [2.] The
New Testament is to be examined by the Old. The
Jews received the Old Testament, and those that
did so, if they considered things aright, could not
but see cause sufficient to receive the New, because
in it they see all the prophecies and promises of the
Old fully and exactly accomplished. [3.] Those
1 76 THE ACTS, XVII.
that read and receive the scriptures , must search n
them, (John 5. 39.) must study them, and take pains 1
in considering them, both that they may find out
the truth contained in them, and may not mistake
the sense of them, and so run into error, or remain
in it ; and that they may find out the whole truth
contained in them, and may not rest in a superficial
knowledge, in the outward court of the scriptures,
but may have an intimate acquaintance with the
mind of God revealed in them. [4.] Searching the
scriptures must be our daily work ; they that heard
the word in the synagogue on the sabbath-day, did
not think that enough, but were searching it every
day in the week, that they might improve what they
had heard the sabbath before, and prepare for what,
they were to hear the sabbath after. [5.] Those
are truly noble, and are in a fair way to be more and
more so, that make the scriptures their oracle and
touchstone, and consult them accordingly. Those
that rightly study the scriptures, and meditate there¬
in day and night, have their minds filled with noble
thoughts, fixed to noble principles, and formed for
noble aims and designs. These are more noble.
III. The good effect of the preaching of the gospel
at Berea : it had the desired success ; the people’s
hearts being prepared, a great deal of work was
done suddenly, v. 12.
1. Of the Jews there were many that believed /
at Thessalonica there were only some of them that
believed, ( v . 4.) but at Berea, where they heard
with unprejudiced minds, many believed ; many
more Jews than at Thessalonica. Note, God gives
grace to those whom he first inclines to make a dili¬
gent use of the means of grace, and particularly to
search the scriptures.
2. Of the Greeks likewise, the Gentiles, many be¬
lieved, both of the honourable women, the ladies of
quality, and of men not a few, men of the first rank,
as should seem by their being mentioned with the
honourable women. The wives first embraced the
gospel, and then they persuaded their husbands to
embrace it. For what knowest thou, O wife, but
thou shall save thy husband? 1 Cor. 7. 16.
IV. The persecution that was raised against Paul
and Silas at Berea, which forced Paul thence.
1. The Jews at Thessalonica were the mischief-
makers at Berea ; they had notice that the word of
God was preached at Berea ; for envy and jealousy
bring quick intelligence ; and likewise that the Jews
there were not so inveterately set against it as they
were ; they came thither also, to turn the world up¬
side down there, and they stirred up the people, and
incensed them against the preachers of the gospel ;
as if they had such a commission from the prince of
darkness to go from place to place to oppose the
gospel, as the apostles had to go from place to place
to preach it. Thus we read before that the Jews at
Antioch and Iconium came to Lystra on purpose to in¬
cense the people against the apostles, ch. 14. 19. See
how restless Satan’s agents are in their opposition to
the gospel of Christ, and the salvation of the souls of
men ! This is an instance of the enmity that is in
the serpent’s seed against the seed of the woman ;
and we must not think it strange if persecutors at
home extend their rage to stir up persecution abroad.
2. This occasioned Paul’s remove to Athens ; by
seeking to extinguish this divine fire which Christ
had already kindled, they did but spread it the far¬
ther, and the faster ; so long Paul stayed at Berea,
and such success he had there, that there were bre¬
thren there, and sensible active men too, which ap¬
peared by the care they took of Paul, v. 14. They
were aware of the coming of the persecuting Jews
from Thessalonica, and that they were busy irritat¬
ing the people against Paul ; and fearing what it
would come to, they lost no time, but immediately
sent Paul away, whom they were most prejudiced
and enraged against, hoping that that would pacify
them, while they retained Silas and Timothy there
still, who, now that Paul had broken the ice, might
be sufficient to carry on the work without exposing
him. They sent Paul to go even to the sea, so some ;
to go as it were to the sea, so we read it ; Li ezr; <r >'.»
&dKx<rax.v. He went out from Berea, in that road
which went to the sea, that the Jews, if they in¬
quired after him, might think he was gone to a great
distance ; but he went by land to Athens, in which
there was no culpable dissimulation at all. They
that conducted Paul, (as his guides and guards, he
being both a stranger in the country, and one that
had many enemies,) brought him to Athens. The
Spirit of God, influencing his spirit, directing him to
that famous city ; famous of old for its power and
dominion, when the Athenian commonwealth coped
with the Spartan ; famous afterward for learning, it
was the rendezvous of scholars ; those that wanted
learning, went thither to get it, because those that
had learning, went thither to shew it. It was a great
university, much resorted to from all parts, and
therefore, for the better diffusing of gospel-light,
Paul is sent thither, and is not ashamed or afraid to
shew his face among the philosophers there, and
there to preach Christ crucified, though he knew it
would be as much foolishness to the Greeks as it was
to the Jews a stumbling-block.
3. He ordered Silas a?id Timothy to come to him
to Athens, when he found there was a prospect of
doing good there ; or, because there being none
there that he knew, he was solitary and melancholy
without them. Yet, it should seem, that, great as
was the haste he was in for them, he ordered Tim¬
othy to go about by Thessalonica, to bring him
an account of the affairs of that church ; for he says,
(1 Thess. 3. 1, 2.) We thought it good to be left at
Athens alone, and sent Timotheus to establish you.
16. Now while Paul waited for them
at Athens, his spirit was stirred in him,
when he saw the city wholly given to idol¬
atry. 17. Therefore disputed he in the
synagogue with the Jews, and with the
devout persons, and in the market daily
with them that met with him. 1 8. Then
certain philosophers of the Epicureans, and
of the Stoics, encountered him ; and some
said, What will this babbler say ? Other
some, He seemeth to be a setter forth of
strange gods: because he preached unto
them Jesus, and the resurrection. 19. And
they took him, and brought him to Areo¬
pagus, saying, May we know what this
new doctrine, whereof thou speakest, is ?
20. For thou bringest certain strange things
to our ears : we would know therefore what
these things mean. 21. (For all the Athe¬
nians and strangers which were there spent
their time in nothing else, but either to tell,
or to hear some new thing.)
A scholar that has acquaintance, and is in love,
with the learning of the ancients, would think he
should have been very happy if he were where
Paul now was, at Athens, in the midst of the various
sects of philosophers, and would have had a great
many curious questions to ask them, for the expli¬
cating of the remains we have of the Athenian learn¬
ing ; but Paul, though bred a scholar, and an inge¬
nious active man, does not make that any of his bu-
THE ACTS, XVII
smess at Athens ; he has other work to mind : it is
not the improving of himself in their philosophy
that he aims at, he has learned to call it a vain thing,
and is above it ; (Col. 2. 8. ) his business is, in God’s
name, to correct their disorders in religion, and
to turn them from the service of idols, and of Satan
in them, to the service of the true and living God in
Christ.
2. Here is the impression which the abominable
ignorance and superstition of the Athenians made
upon Paul's spirit, v. 16. Observe,
1. The account here given of that city ; it was
•wholly given to idolatry. This agrees with the ac¬
count which the heathen writers give of it, that there
were more idols in Athens than there were in all
Greece besides put together; and that they had
twice as many sacred feasts as others had. What¬
ever strange gods were recommended to them, they
admitted them, and allowed them a temple, and an
altar, so that they had almost as many gods as men
— -facilius possis deum quam hominem invenire. And
this city, after the empire became Christian, con¬
tinued incurably addicted to idolatry, and all the
pious edicts of the Christian emperors could not root
it out, till, by the irruption of the Goths, that city
was in so particular a manner laid waste, that there
are now scarcely any remains of it. It is observable,
that there, where human learning most flourished,
^ idolatry most abounded, and the most absurd and
ridiculous idolatry ; which confirms that of the apos¬
tle, that when they professed themselves to be wise,
they became fools, (Rom. 1. 22.) and, in the business
of religion, were of all other the most vain in their
imaginations. The world by wisdom knew not God,
1 Cor. 1. 21. They might have reasoned against
polytheism and idolatry ; but, it seems, the greatest
pretenders to reason were the greatest slaves to idols ;
so necessary was it to the re-establishing even of
natural religion, that there should be a divine reve¬
lation, and that centering in Christ.
2. The disturbance which the sight of this gave
to Paul ; Paul was not willing to appear publicly,
till Silas and Timothy came to him, that out of the
mouth of two or three witnesses the word might be
established ; but in the mean time his spirit was stir¬
red within him ; he was filled with concern for the
glory of God, which he saw given to idols, and
with compassion to the souls of men, which he saw
thus enslaved to Satan, and led captive by him at
his will. He beheld these transgressors, and was
rieved ; and horror took hold of him. He had a
oly indignation at the heathen priests ; that led the
people such an endless trace of idolatry, and at their
philosophers, that knew better, and yet never said
a word against it, but themselves went down the
stream.
II. The testimony that he bore against their idol¬
atry, and his endeavours to bring them to the know¬
ledge of the truth. He did not, as Witsius observes,
in the heat of his zeal break into the temples, pull
down their images, demolish their altars, or fly in
the face of their priests ; nor did he run about the
streets crying, “ You are all the bond-slaves of the
devil,” though it was too true ; but he observed de¬
corum, and kept himself within due bounds, doing
that only which became a prudent man.
1. He went to the synagogue of the Jews, who,
though enemies to Christianity, were free from idol¬
atry, and joined with them in that among them
which was good, and took the opportunity given him
there of disputing for Christ, v. 17. He discoursed
with the Jews, reasoned fairly with them, and put it
to them, what reason they could give, why, since
they expected the Messiah, they would not receive
Jesus. There he met with the devout persons, that
had forsaken the idol temples, but rested in the Jews'
synagogue, and he talked with these to lead them
on to the Christian church, to which the Jews’ syna¬
gogue was but as a porch.
2. He entered into conversation with all that came
in his way about matters of religion ; In the market
— iv ™ £>«/>$, in the exchange, or place of commerce,
he disputed daily, as he had occasion, with them
that met with him, or that he happened to fall into
company with, that were heathen, and never came
to the Jews' synagogue. The zealous advocates for
the cause of Christ will be ready to plead it in all
companies, as occasion offers. ' The ministers ( f
Christ must not think it enough to speak a good word
for Christ once a week, but should be daily speak¬
ing honourably of him to such as meet with them.
III. The inquiries which some of the philosophers
made concerning Paul’s doctrine. Observe,
1. Who they were, that encountered him, that
entered into discourse with him, and opposed him ;
he disputed with all that met him, in the places of
concourse, or rather of discourse ; most took no
notice of him, slighted him, and never minded a
word he said ; but there were some of the philoso¬
phers that thought him worth making remarks
upon, and they were those whose principles were
most directly contrary to Christianity.
(1.) The Epicureans, who thought God altogether
such a one as themselves, an idle, unactive Being,
that minded nothing, nor put any difference betv cen
good and evil ; they would not own, either that Grd
made the world, or that he governs it ; nor that man
needs to make any conscience of what he says or
does, having no punishment to fear, or rewards to
hope for ; all which loose atheistical notions Chris¬
tianity is levelled against. The Epicureans indulged
themselves in all the pleasures of sense, and placed
their happiness in them, in what Christ has taught
ns in the first place to deny ourselves.
(2.) The Stoics, who thought themselves altoge¬
ther as good as God, and indulged themselves as
much in the pride of life as the Epicureans did in
the lusts of the flesh and of the eye ; they made their
virtuous man to be no way inferior to God himself,
nay to be superior. Esse aliquid quo sapiens ur.tr-
ceclat Deum — There is that in which a wise man ex¬
cels God, so Seneca : to which Christianity is directly
opposite, as it teaches us to deny ourselves, and
abase ourselves, and to come off from all confidence
in ourselves, that Christ may be all in all.
2. What their different sentiments were of him ;
such there were, as there were of Christ, v. 18.
(1.) Some called him a babbler , and thought he
spoke, without any design, whatever came upper¬
most, as men of crazed imaginations do ; What will
this babbler say ? o a-7n^fj.c.xoy®J — this scattcrer
of words, that goes about, throwing here one idle
word or story, and there another, without any in¬
tendment or signification ; or, this picker up of seeds.
Some of the critics tell us, it is used for a little sort
of bird, that is worth nothing at all, either for the
spit or for the cage, that picks tip the seeds that lie
unco vered, either in the field or by the way-side, and
hops here and there for that purpose — Avicula parva
qupe semina in triviis dispersa colligere salet ; such a
pitiful contemptible animal they took Paul to be, or
supposed he went from place to place, venting his
notions to get money, a penny here, and another
there, as that bird picks up here and there a grain.
They loooked upon him as an idle-fellow, and re
garded him, as we say, no more than a ballad -singer.
(2.) Others called him a setter forth of strange
gods, and thought he spoke with design to make
himself considerable by that means. And if he had
strange gods to set forth, he could not bring them
to a better market than to Athens. He did not, as
many did, directly set forth new gods, nor avowedly ;
but they thought he seemed to do so, because he
i preached unto them Jesus, and the resurrection ;
THE ACTS, XVII.
1 78
from his first coming among them he ever ancl anon I
harped upon these two strings, which are indeed j
the principal doctrines of Christianity — Christ, and
a future state ; Christ our Way, and heaven out-
end ; and though he did not call these gocis, yet
they thought he meant to make them so. Tsv ’]»<y«v
x*i t«v “ Jesus they took for a new god, and
anastasis, the resurrection, for a new goddess.”
Thus they lost the benefit of the Christian doctrine
by dressing it up in a pagan dialect, as if believing
iii Jesus, and looking for the resurrection, were the
worshipping of new demons.
3. The proposal they made to give him a free,
full, fair, and public hearing, v. 19, 20. They had
heard some broken pieces of his doctrine, and are
willing to have a more perfect knowledge of it.
(1.) They look upon it as strange and surprising,
and very different from the philosophy that had for
many ages been taught and professed at Athens,
“ It is a new doctrine, which we do not understand
the drift and design of. Thou bringest certain
strange things to our ears, which we never heard
of before, and know not what to make of now.” By
this it should seem, that among all the learned books
they had, they either had not, or heeded not, the
books of Moses and the prophets, else the docti-ine j
of Christ would not have been so perfectly new and
strange to them. There was but one book in the
world that was of divine inspiration, and that was
the only book they were strangers to ; which, if
they would have given a due regard to it, would, in
its very first page, have determined that great con¬
troversy among them about the origin of the universe.
(2. ) They desire to know more of it, only because
it was new and strange ; “ May we know what this
new doctrine is ? Or, i-s it (like the mysteries of the
gods) to be kept as a profound secret ? If it may be,
we would gladly know, and desire thee to tell us,
what these things mean, that we may be able to pass
a judgment upon them.” This was a fair proposal ;
it was fit they should know what this doctrine was,
before they embraced it ; and they were so fair as
not to condemn it till they had had some account
of it.
(3.) The place they brought him to, in order to
this public declaration of his doctrine ; it was to
Areopagus, the same word that is translated, (y.
22. ) Mars-hill ; it was the town-house, or guild¬
hall of their city, where the magistrates met upon
public business, and the courts of justice were kept ;
and it was as the theatre in the university, or the
schools, where learned men met to communicate
their notions. The court of justice which sat here
was famous for its equity, which drew appeals to it
from all parts ; if any denied a God, he was liable
to the censure of this court ; Diagoras was by them
put to death, as a contemner of the gods ; nor might
any new god be admitted without their approbation ;
hither they brought Paul to be tried, not as a crimi¬
nal, but as a candidate.
4. The general character of the people of that
city given upon this occasion ; (y. 21.) All the Athe¬
nians, that is, natives of the place, and strangers
which sojourned there for their improvement, spent
their time in nothing else but either to tell or to hear
some new thing ; which comes in as the reason
whv they were inquisitive concerning Paul’s doc¬
trine, not because it was good, but because it was
new. It is a very sorry character which is here
given of these people, yet many transcribe it. (1.)
They were all for conversation. St. Paul exhorts
his pupil to give attendance Jo reading and medita¬
tion, (1 Tim. 4. 13, 1.5.) but these people despised
those old-fashioned ways of getting knowledge, and
preferred that of telling and hearing. It is true,
that good company is of great use to a man, and will
polish one that has laid a good foundation in study ; I
but that knowledge will be very flashy and super¬
ficial, which is got by conversation only. (2.) They
affected novelty ; they were for telling and hearing
some new thing ; they were for new schemes and
new notions in philosophy ; new forms and plans of
government in politics ; and, in religion, for neat
gods that came newly up, (Deut. 32. 17.) new de¬
mons, new-fashioned images, and altars ; (2 Kings
16. 10.) they were given to change. Demosthenes,
an orator of their own, had charged this upon them
long before in one of his philippics, that their com¬
mon question in the markets, or wherever they met,
was iiri Kiyirxi nZ'Ttpsv — if there was any tiews. (3.)
They meddled in otner people’s business, and were
inquisitive concerning that, and never minded their
j own. Tatlers are always busy bodies, 1 Tim. 5. 13.
(4.) They spent their time in nothing else, and a very
uncomfortable account they must needs have to
make of their time, who thus spend it. Time is
precious, and we are concerned to be good husbands
of it, because eternity depends upon it, and it is has¬
tening apace into eternity, but abundance of it is
wasted in unprofitable converse. To tell and hear
the new occurrences of providence concerning the
public, in our own or other nations, and concerning
our neighbours and friends, is of good use now and
then ; but to set up for news-mongers, and to spend
our time in nothing else, is to lose that which is very
precious for the gain of that which is worth little.
22. Then Paul stood in the midst of
Mars-hill, and said, Ye men of Athens, I
perceive that in all things ye are too su] ier-
stitious. 23. For as I passed by, and be¬
held your devotions, I found an altar with
this inscription, TO THE UNKNOWN
GOD. Whom therefore ye ignorantly wor¬
ship, him declare I unto you. 24. God
that made the world and all things therein,
seeing that he is Lord of heaven and earth,
dwelleth not in temples made with hands ;
25. Neither is worshipped with men’s
hands, as though he needed any thing, see¬
ing he giveth to all life, and breath, and all
things ; 26. And hath made of one blood
all nations of men for to dwell on all the
face of the earth, and hath determined the
times before appointed, and the bounds of
their habitation ; 27. That they should
seek the Lord, if haply they might feel after
him, and find him, though he be not far
from every one of us : 28. For in him we
live, and move, and have our being ; as
certain also of your own poets have said,
For we are also his offspring. 29. Foras¬
much then as we are the offspring of God,
we ought not to think that the Godhead is
like unto gold, or silver, or stone, graven bv
art and man’s device. 30. And the times
of this ignorance God winked at ; but now
commandeth all men every w here to re¬
pent : 31. Because he hath appointed a
day, in the which he will judge the world
in righteousness by that man whom he hath
ordained ; whereof he hath given assurance
unto all men, in that he hath raised him
from the dead.
179
THE ACTS, XVII.
We have here St. Paul’s sermon at Athens ; cli¬
vers sermons we have had, which the apostles
preached to the Jews, or such Gentiles as had an
acquaintance with and veneration for the Old Tes¬
tament, and were worshippers of the true and living
God ; and all they had to do with them, was to open
and allege that Jesus is the Christ ; but here we have
a sermon to heathens, that worshipped false gods,
and were without the true God in the world, and to
them the scope of their discourse was quite different
from what it was to the other. In the former case
their business was to lead their hearers by prophe¬
cies and miracles to the knowledge of the Redeemer,
and faith in him ; in the latter it was to lead them
by the common works of providence to the know¬
ledge of the Creator, and worship of him. One
discourse of this kind we had before to the rude
idolaters of Lystra that deified the apostles ; (c/z. 14.
15. ) this recorded here, is to the more polite and
refined idolaters at Athens, and an admirable dis¬
course it is, and every way suited to his auditory,
and the design he had upon them.
I. He lays down this as the scope of his discourse,
that he aimed to bring them to the knowledge of the
one only living and true God, as the sole and pro-
f>er Object of their adoration ; he is here obliged to
ay the foundation, and to instruct them in the first
principle of all religion, that there is a God, and that
God is but one. When he preached against the gods
they worshipped, he had no design to draw them to
atheism, but to the service of the tiue Deity. So¬
crates, who had exposed the pagan idolatry, was in¬
dicted in this very court, and condemned, not only
because he did not esteem those to be gods, whom
the city esteemed to be so, but because he introduced
new demons ; and this was the charge against Paul.
Now he tacitly owns the former part of the charge,
but guards against the latter, by declaring that he
does not introduce any new gods, but reduce them
to the knowledge of one God, the Ancient of days.
Now,
1. He shews them that they needed to be instruct¬
ed herein ; for they had lost the knowledge of the
true God that made them, in the worship of false
gods that they made ; Deos qiti rogat ille facit — He
who worships the gods, makes them. I perceive that
in all things ye are too superstitious. The crime
he charges upon them, is, giving that glory to others
which is due to God only ; that they feared and
worshipped demons, spirits that they supposed in¬
habited the images to which they directed their
worship. “ It is time for you to be told that there
is hut one God, who are multiplying deities above
any of your neighbours, and mingle your idolatries
with all your affairs. You are in all things too su¬
perstitious — Sito-iSuigovts-ipu ; you easily admit every
’ thing that comes under shew of religion, but it is
that which corrupts it more and more ; I bring you
that which will reform it. ” Their neighbours praised
them for this as a pious people, but Paul condemns
them for it Yet it is observable how he mollifies
the charge, does not aggravate it, to provoke them ;
he uses a word which among them was taken in a
good sense ; You are every way more than ordinary
religious, so some read it ; you are very devout in
your way : or, if it be taken in an ill sense, it is
mitigated; “You are, as it were, (*c) more super¬
stitious than you need be and he says no more
than what he himself perceived ; §-«*/> ' — I see it, I
observe it. They charged Paul with setting forth
new demons; “Nay,” (says he,) “you have an
abundance of demons already, I will not add to the
number of them.”
2. He shews them that they themselves had given
a fair occasion for the declaring of this one true God
to them, by setting up an altar, To the unknown
God ; which intimated an acknowledgment that
there was a God, which was yet to them an un¬
known God ; and it is sad to think, that at Athens,
a place which was supposed to have the monopoly
of wisdom, the true God was an unknown God, the
only God that was unknown. “ Now you ought to
bid Paul welcome, for this is the God whom he comes
to ?nake known to you, the God whom you impli¬
citly complain that you are ignorant of.” There,
where we are sensible we are defective and come
short, just there, the gospel takes us up, and carries
us on. Various conjectures the learned have con¬
cerning this altar dedicated to the unknown God.
(1.) Some think the meaning is, To the God whose
honour it is to be unknown, and that they intended
the God of the Jews, whose name is ineffable, and
whose nature is unsearchable. It is probable that
they had heard from the Jews, and from the writings
of the Old Testament., of the God of Israel, who
had proved himself to be above all gods, but was a
God hiding himself , Isa. 45. 15. The heathen called
the Jews’ God, Deus incertus, incertum Mosis Nu-
mrn — an uncertain God, the uncertain Deity of
Moses, and the God without name. Now this God,
says Paul, this God, who cannot by searching-'be
found out to perfection, I now declare unto you.
(2.) Others think the meaning is, To the God
whom it is our unhappiness not to know ; which in¬
timates that they would think it their happiness to
know him. Some tell us, that upon occasion of a
plague that raged at Athens, when they had sacri¬
ficed to all their gods one after another for the stay¬
ing of the plague, they were advised to let some
sheep go where they pleased, and where they lay
down, to build an altar, rZ arpoviiitovr/ Oil — to the
proper God, or the God to whom that affair of stay¬
ing the pestilence did belong ; and, because they
knew not how to call him, they inscribed it, To the
unknown God. Others, from some of the best his¬
torians of Athens, tell us, they had many altars in¬
scribed, To the gods of Asia, Europe, and Africa ;
To the unknown God: and some of the neighbour¬
ing countries used to swear by the God that was un¬
known at Athens ; so' Lucian.
Now observe how modestly Paul mentions this ;
that he might not be thought a spy, or one that had
intruded himself, more than became a stranger,
into the knowledge of their mysteries ; he tells them
that he observed it as he passed by, and saw their
devotions, or their sacred things ; it was public, and
he could not forbear seeing it, and it was proper
| enough to make his remarks upon the religion of
the place ; and observe how prudently and ingeni-
! ouslv he takes rise from this to bring in his discourse
of the true God ; [1.) He tells them, that the God
he preached to them, was one that they did already
worship, and therefore he was not a setter-forth of
new or strange gods ; “As you have a dependence
| upon him, so he has had some kind of homage from
you.” [2.] He was one whom they ignorantly wor-
j shipped, which was a reproach to them who were
famous all the world over for their knowledge.
“Now,” (says he,) “I come to take away that re¬
proach, that you may worship him understanding!} ,
whom now vou worship ignorantly ; and it cannot
but be acceptable to have your blind devotion turned
into a reasonable service, that you may not worship
ye know not what .”
II. He confirms his doctrine of one living and true
God, by his works of creation and providence ; “The
God whom I declare unto you to be the sole Object
of your devotion, and call you to the worship of, is
the God that made the world, and governs it ; and
by the visible proofs of these, you may be led to this
invisible Being, and be convinced of his eternal
power and Godhead.” The Gentiles in general,
and the Athenians particularly, in their devotions
were governed, not by their philosophers, man}- of
180
T T T T '
J 1 i 1\
: ACTS, XVIL
whom spake clearly and excellently well of one su¬
preme JVumen, and of. his infinite perfections, and
universal agency and dominion ; (witness the wri¬
tings of Plato, and long after of Cicero ;)but by their
poets and their idle fictions. Homer’s works were
the Bible of the pagan theology, or demonology ra¬
ther, not Plato’s ; and the philosophers tamely’ sub¬
mitted to this, rested in their speculations, disputed
them among themselves, and taught them their
scholars, but never made the use they ought to have
made of them in opposition to idolatry7 ; so little cer¬
tainty were they at concerning them, and so little
impression did they make upon them ! Nay, they
ran themselves into the superstition of their coun¬
try7, and thought they ought to do so. Eamus ad
communem errorem — Let us embrace the common
error.
Now Paul here sets himself, in the first place, to
reform the philosophy of the Athenians, (he corrects
the mistakes of that,) and to give them right notions
of the one only living and true God, and then to
carry the matter further than they ever attempted,
for the reforming of their worship’, and the bringing
them off from their polytheism and idolatry. Ob¬
serve what glorious things Paul here says’ of that
God whom he served, and would have them to
serve :
1. He is the God that made the world, and all
things therein ; the Father almighty, the Creator of
heaven and earth. This was admitted by many of
the philosophers ; but those of Aristotle’s school’ de¬
nied it, and maintained, “ that the world was from
eternity, and every thing always was what now it
is.” Those of the school of Epicurus fancied, “that
the world was made by a fortuitous concourse of
atoms, which, having been in a perpetual motion,
at length accidentally jumped into this frame.”
Against both these, Paul here maintains, that God,
by the operations of an infinite power, accordmg to
the contrivance of an infinite wisdom, in the begin-
7iing of time maae the world and all things therein ;
the rise of which was owing, not as they'fancied, to
an eternal matter, but to an eternal mind.
2. He is therefore Lord of heaven and earth, that
is, he is the rightful Owner, Proprietor, and Pos¬
sessor, of all the beings, powers, and riches of the
upper and lower world, material and immaterial,
visible and invisible. This follows from his making
of heaven and earth. If he created all, without
doubt he has the disposing of all ; and where he
gives being, has an indisputable right to give law.
3. He is, in a particular manner, the Creator of
men, of all men, ( v . 26.) He made of one blood dll
nations of men ; he made the first man, he makes
every man, is the Former of every man’s body, and
the Father of every man’s spirit ; he has made the
nations of men, not only all men in the nations, but
as nations in their political capacity ; he is their
Founder, and disposed them into communities for
their mutual preservation and benefit ; he made
them all of one blood, of one and the same nature,
he fashions their hearts alike ; descended from one
and the same common ancestor, in Adam they are
all akin, so they are in Noah, that hereby they might
be engaged in mutual affection and assistance, as
fellow-creatures and brethren. Have we not all
one Father? Hath not one God created us? Mai.
2. 10. He hath made them for to dwell on all the
face of the earth, which, as a bountiful Benefactor,
he has given, with all its fulness, to the children of
men. He made them not to live in one place, but
to be dispersed over all the earth ; one nation there¬
fore ought not to look with contempt upon another,
as the Greeks did upon all other nations ; for those
on all the face of the earth are of the same blood.
The Athenians boasted that they sprung out of their
own earth, were aborigines, and nothing akin bv |
blood to any other nation ; which proud conceit of
themse ves the apostles here takes down.
4. That he is the great Benefactor of the whole
creation ; (v. 25.) He grveth to all life, and breath,
and all things ; he not only breathed into the frst
man the breath of life, but still breathes it into every
man ; he gave us these souls, he formed the spirit
of man within him ; he not only gave us our life and
breath, when he brought us into being, but he is
continually giving it us ; his providence is a conti¬
nued creation ; he holds our souls in life ; every mo¬
ment our breath goes forth, but he graciously gives
it us again the next moment ; it is not only his air
that we breathe in, but it is in his hand that our
breath is, Dan. 5. 23. He gives to all the children
of men their life and breath ; for as the. meanest of
i the children of men live upon him, and receive from
him, so the greatest, the wisest philosophers and
mightiest potentates, cannot live without him ; he
gives to all, not only to all the children of men, but
to the inferior creatures, to all animals, every thing
wherein is the breath of life, (Gen. 6. 37.) they have
their life and breath from him ; and where he gives
life and breath, he gives all things, all other things
needful for the support of life. The earth is full of
his goodness, Ps. 104. 24, 27.
5. That he is the sovereign Disposer of all the r
affairs of the children of men, according to the coun¬
sel of his will ; ( v . 26.) He hath determined the
times before appointed, and the bounds of their habi¬
tation. See here, (1.) The sovereignty of God’s
disposal concerning us ; he hath determined every
event, l fio-ttc, the matter is fixed ; the disposals of
Providence are incontestable, and must not be dis¬
puted ; unchangeable, and cannot be altered. (2.)
The wisdom of his disposals; he 'hath determined
what was before appointed ; the determinations of
the Eternal Mind are not sudden resolves, but the
counterparts of an eternal counsel, the copies of di¬
vine decrees. He performeth the thing that is ap¬
pointed for me, Job 23. 14. Whatever comes forth
from God, was before all worlds hid in God. (3.)
The things about which his providence is conver¬
sant ; these are time and place : the times and places
of our living in this world, are determined and ap¬
pointed by the God that made us. [1.] He has de¬
termined the times that are concerning us; times to
us seem changeable, but God has fixed them. Our
times are in his hand, to lengthen or shorten, imbitter
or sweeten, as he pleases. He has appointed and
determined the time of our coming into the world,
and the time of our continuance in the world ; our
time to he born, and our time to die, (Eccl. 3. 1,2.)
and all that little that lies between them ; the time
of all our concernments in this world, whether thev
be prosperous times or calamitous times, it is he that
has determined them ; and on him we must depend,
with reference to the times that are yet before us.
2.] He has also determined and appointed the
ounds of our habitation ; he that appointed the
earth to be a habitation for the children of men, has
appointed to the children of men a distinction of ha¬
bitations upon the earth, has instituted such a thing
as property, to which he has set bounds to keep us
from trespassing one upon another. The particular
habitations in which our lot is cast, the place of our
nativity and of our settlement, are of God’s deter¬
mining and appointing ; which is a reason why we
should accommodate ourselves to the habitation’s we
are in, and make the best of that which is.
6. That he is not far from e^'enj one of us, v. 27.
He is every where present, not onlv is at our right
hand, but has possessed our reins , (Ps. 139. 13.) has
his eye upon us at all times, and knows us better
than we know ourselves. Idolaters made images of
God, that they might have him with them in those
images, which the apostle here shews the absurdity
181
THE ACTS, XVII.
of ; for he is an infinite Spirit, that is not far from
any of us, and never the nearer, but in one sense the
further off from us, for our pretending to realize or
presentiate him to ourselves by any image. He is
nigh unto us, both to receive the homage we render
him, and to give the mercies we ask of him, wher¬
ever we are ; though near no altar, image, or tem¬
ple. The Lord of all, as he is rich, (Rom. 10. 12.)
so he is nigh (Deut. 4. 7. ) to all that call upon him.
He that wills us to pray every inhere, assures us,
that he is no where far from us ; whatever country,
nation, or profession, we are of, whatever our rank
and condition in the world are, be we in a palace or
in a cottage, in a crowd or in a corner, in a city or
in a desert, in the depths of the sea or afar off upon
the sea, this is certain, God is not far from every
one of us.
7 . That in him we live, and move, and have our
being, v. 28. We have a necessary and constant
dependence upon his providence, as the streams
have upon the spring, and the beams upon the sun.
(1.) In him we live ; that is, the continuance of our
lives is owing to him and the constant influence of
his providence ; he is our Life, and the length of our
days. It is not only owing to his patience and pity
that our forfeited lives are not cut off, but it is owing
to his power, and goodness, and fatherly care, that
our frail lives are prolonged ; there needs not a posi¬
tive act of his wrath to destroy us ; if he suspend the
positive acts of his goodness, we die of ourselves.
(2. ) In him we move ; it is by the uninterrupted con¬
course of his providence that our souls move them¬
selves in their outgoings and operations, that our
thoughts run to and fro about a thousand subjects,
and our affections run out toward their proper ob¬
jects. It is likewise by him that our souls move our
bodies ; we cannot stir a hand, or a foot, or a tongue,
but by him, who, as he is the Jirst Cause, so he is
the first Mover. (3.) In him we have our being ;
not only from him we had it at first, but in him we
have it still ; to his continued care and goodness we
owe it, not only that we have a being, and are not
sunk into non-entity, but that we have our being,
have this being, were and still are of such a noble
rank of beings, capable of knowing and enjoying
God ; and are not thrust into the meanness of brutes,
or the misery of devils.
8. That upon the whole matter, we are God's off¬
spring ; he is our Father that begat us, (Deut. 32.
6, 18.) and he hath nourished ana brought us up as
children, Isa. 1. 2. The confession of an adversary
in such a case, is always looked upon to be of use as
argumentum ad hominem — an argument to the
man, and therefore the apostle here quotes a saying
of one of the Greek poets, Aratus, a native of Cili¬
cia, Paul’s countryman, who, in his Phenomena, in
the beginning of his book, speaking of the heathen
Jupiter, that is, in the poetical dialect, the supreme
God, says this of him, rs ya^ ksli ytvo( iv/jin — for we
are also his offspring. And he might have quoted
other poets to the purpose of what he was speaking,
that in God we live and move ;
Spiritus intus alit, totamque infusa per artus
Mens acitat molem.
This active mind, infus’d through all the space,
Unites and mingles with the mighty mass.
So Virgil, iEneid vi.
Est Deus in nobis, agitante calescimus illo.
’Tis the Divinity that warms our hearts.
So Ovid, Fastorum vi.
•Tupiter est quodcunque vides,
Quocunque moveris.
Where’er you look, where’er you rove,
The spacious scene is full of .love.
So Lucan, lib. ii.
Hut he chooses this of Aratu«, as having much in a
little. By this it appears not only that Paul was
himself a scholar, but that human learning is both
ornamental and serviceable to a gospel minister,
especially for the convincing of those that are with¬
out ; for it enables them to beat them at their own
weapons, and to cut off Goliath’s head with his own
sword. How can the adversaries of truth be beaten
out of their strong-holds by those that do not know
them ? It may likewise shame God’s professing
people, who forget their relation to God, and walk
contrary to it, that a heathen poet could say of God,
We are his offspring , formed by him, formed for
him, more the care of his providence than ever any
children were the care of their parents ; and there¬
fore are obliged to obey his commands, and acquiesce
in his disposals, and to be unto him fora name and a
praise ; since in him and upon him we live, we ought
to live to him ; since in him we move, we ought to
move toward him ; and since in him we have our
being, and from him we'receive all the supports and
comforts of our being, we ought to consecrate our
being to him, and to apply ourselves to him for a
new being, a better being/an eternal well-being.
III. From all these great truths concerning God,
he infers the absurdity of their idolatry, as the pro¬
phets of old had done. If this be so,
1. Then God cannot be represented by an image.
If we are the offspring of God, as we are spirits ir
flesh, then certainly he who is the Father of our spi¬
rits, (and they are the principal part of us, and that
part of us by which we are denominated God’s off¬
spring,') is himself a Spirit, and we ought not to
think that the Godhead is like unto gold, or silver,
or stone, graven by art and man’s device, v. 29.
We wrong God, and put an affront upon him, if we
think so. God honoured man in making his soul
after his likeness ; but man dishonours God, if he
makes him after the likeness of his body. The God¬
head is spiritual, infinite, immaterial, and incom¬
prehensible, and therefore it is a very false and un¬
just conception which an image gives us of God, be
the matter ever so rich, gold or silver ; be the shape
ever so curious, and be it ever so well graven by art
and tnan’s device, its countenance, posture, or dress,
ever so significant, it is a teacher of lies.
2. Then he dwells not in temples made with hands,
v. 24. He is not invited to any temple men can
build for him, nor confined to any. A temple brings
him never the nearer to us, nor keeps him ever the
longer among us. A temple is convenient for us to
come together in to worship God ; but God needs
not any place cf rest or residence, or the magnifi¬
cence and splendour of any structure, to add to the
glory of his appearance. A pious, upright heart, a
temple not made with hands, but by the Spirit of
God, is that which he dwells in, and delights to
dwell in. See 1 Kings 8. 27. Isa. 66. 1, 2.
3. Then he is not worshipped, S-tfutTrtutrxi, he is
not served, or ministered unto, with men’s hands, as
though he needed any thing, v. 25. He that made
all, and maintains all, cannot be benefited by any
of our services, nor needs them. If we receive and
derive all from him, he is all-sufficient, and there¬
fore cannot but be self-sufficient, and independent.
What need can God have of our serv ices, or what
benefit can he have by them, when he has all per¬
fection in himself, and we have nothing that is good
but what we have from him ? The philosophers, in¬
deed, were sensible of this truth, that God has no
need of us or our services ; but the vulgar heathen
built temples, and offered sacrifices to their gods,
with an opinion that they needed houses and food.
See Job 35. 5—8. Ps. 50. 8, &c.
4. Then it concerns us all to inquire after God ;
(v. 27.) That they should seek the Lord, that is, fear
and worship him in a right manner. Therefore
God has kept the children of men in a constant de¬
pendence upon him for life, and all the comforts ot
THE ACTS, XVII.
I ft<2
life, that he might keep them under constant obli¬
gations to him. We have plain indications of God’s
presence among us, his presidency over us, the care
of his providence concerning us, and his bounty to
us, that we might be put upon inquiring, Where is
God our Maker, who giveth songs in the night ;
who t'>acheth us more than the beasts of the earth,
and maketh us wiser than the fowls of heaven ? Job
35. 10, 11. Nothing, one would think, should be
more powerful with us to convince us that there is a
God, and to engage us to seek his honour and glory
in our services, and to seek our happiness in his fa¬
vour and love, than the consideration of our own
nature, especiallv the noble powers and faculties of
our own souls. If we reflect upon those, and con¬
template these, we may perceive both our relation
and obligation to a God above us. Yet so dark is
this discovery, in comparison with that by divine
revelation, and so unapt are we to receive it, that
thev who have no other, could but haply feel after
God, and find him. (1.) It was very uncertain
whether they could by this searching^rcc? out God ;
it is but a peradventure, if haply they might. (2.)
If they did find out something of God, yet it was but
some confused notions of him ; they did but feel after
him, as men in the dark, or blind men, who lay hold
on a thing that comes in their way, but know not
whether it be that which they are in quest of or no.
It is a very confused notion which this poet of their’s
h as of the relation between God and man, and very
general, that we are his offspring : as was also that
of their philosophers. Pythagoras said, Giiiv yh<§r
i-t Boor Plot — Men have a sort of a divine nature.
And Heraclitus ( apud Lucian ) being asked, What
men are ? answered, ©«i d-vu rlt — Mortal gods ; and,
What are the gods? answer d, abiv^roi avdpu7rc,i —
Immortal men. And Pindar saith, Nemean, Ode
A 'Ey uvS’pZv iv S-saiv y(*oc — Gocl and man are near
a-kin. It is true, that by the knowledge of ourselves,
we may be led to the knowledge of God, but it is a
very confused knowledge. This is but feeling after
him. We have therefore reason to be thankful, that
ov the gospel of Christ we have notices given us of
God much clearer than we could have by the light
of nature ; we do not now feel after him, but with
open face behold, as in a glass, the glory of God.
IV. He proceeds to call them all to repent of their
idolatries, and to turn from them, 7'. 30, 31. This
is the practical part of Paul’s sermon before the uni¬
versity ; having declared God to them, (in 23.) from
thence he properly presses upon them repentance
toward God ; and would have taught them also faith
towards our Lord Jesus Christ, if they would have
had the patience to hear him. Having shewed them
the absurdity of their worshipping other gods, he
persuades them to go on no longer in that foolish
wav of worship, but to return from it to the living
and true God. Observe,
1. The conduct of God toward the Gentile world
before the gospel came among them ; The times of
this ignorance God winked at. (1.) They were
times of great ignorance ; human learning flourished
more than ever in the Gentile world just before
Christ’s time ; but in the things of God they were
grossly ignorant. Those are ignorant indeed, who
either know not God, or worship him ignorantly ;
idolatry was owing to ignorance. (2. ) These times
of ignorance God winked at. Understand it, [1.]
As an act of divine justice. God despised or ne¬
glected these times of ignorance, and did not send
them his gospel, as now he does. It was very pro¬
voking to him to see his glory thus given to another;
and he detested and hated these times. So some
take it. Or rather, [2.] As an act of divine pa¬
tience and forbearance ; he winked at these times ;
lie did not restrain them from these idolatries by
^ending prophets to them, as he did to Israel ; he did
not punish them in their idolatries, as he did Israel;
but gave them the gifts of his providence, ch. 14. 1C,
17. These things thou hast done, and I kept silence,
Ps. 50. 21. He did not give them such calls and
motives to repentance as he does now ; he let them
alone ; because they did not improve the light they
had, but were willingly ignorant, he did not send
them greater lights. Or, he was not quick and se
vere with them, but was long-suffering toward
them, because they did it ignorantly, 1 Tim. 1. 13.
2. The charge God gave to the Gentile world bv
the gospel, which he now sent among them ; He now
commandeth all men ex>ery where to repent ; to
change their mind and their way ; to be ashamed of
their folly, and to act more wisely ; to break off the
worship of idols, and bind themselves to the worship
of the true God. Nay, it is to turn with sorrow and
shame from every sin, and with cheerfulness and
resolution to eveiy duty. (1.) This is God’s com¬
mand ; it had been a great favour if he had only told
us, that there was room left for repentance, and we
might be admitted to it ; but he goes farther, he in
terposes his own authority for our good, and has
made that our duty, which is our privilege. (2.) It
is his command to all men, every where ; to men,
and not to angels, that need it not ; to men, and not
to devils, that are excluded the benefit of it ; to all
men in all places ; all men have made work for re¬
pentance, and have cause enough to repent, and all
men are invited to repent, and shall have the bene¬
fit of it. The apostles are commissioned to preach
this every where. The prophets were sent to com¬
mand the Jews to repent ; but the apostles were sent
to preach repentance and remission of sins to all na¬
tions. (3. ) Now in gospel-times it is more earnestly
commanded, because more encouraged than it had
been formerly ; now the way of remission is more
opened than it had been, and the promise more fully
confirmed ; and therefore now he expects we should
all repent. “ Now repent ; now at length, now in
time, repent ; for you have too long gone on in sir.
Now in time repent, for it will be too late shortly.*’
3. The great reason to enforce this command,
taken from the judgment to come. God commands
us to repent, because he hath appointed a day in the
which he will judge the world in righteousness, (v.
31.) and has now under the gospel made a clearer
discovery of a state of retribution in the other world
than ever before. Observe,
(1.) The God that made the world, will judge it ;
that gave the children of men their being and facul¬
ties, will call them to an account for* the use thev
have made of them, and recompense them accord¬
ingly ; whether the body served the soul in serving
God, or the soul was a drudge to the body in making
provision for the flesh ; and every man shall receive
according to the things done in the body, 2 Cor. 5.
10. The God that now governs the world, will
judge it, will reward the faithful friends of his go¬
vernment, and punish the rebels.
(2.) There is a day appointed for this general re¬
view of all that men have done in time, and a final
determination of their state for eternity. The day
is fixed in the counsel of God, and cannot be altered ;
but it is hid there, and cannot be known. A day of
decision, a day of recompense ; a day that will put a
final period to all the days of time.
(3.) The world will be judged in righteousness ;
for God is not unrighteous, who taketh vengeance,
far be it from him that he should do iniquity. His
knowledge of all men’s characters and actions is in-
falliblv true, and therefore his sentence upon them
incontestably just. And as there will be no appeal
from it, so there will be no exception against it.
(4.) God will judge the world by that man whom
he hath ordained, who can be no other than the Lord
Jesus, to whom all judgment is committed. By him
THE ACTS, XVIll.
185
God made the world, by him he redeemed it, by
him he governs it, and by him he will judge it.
(5. ) God’s raising Christ from the dead is the
great proof of his being appointed and ordained the
fudge of quick and dead. His doing him that ho¬
nour, evidenced his designing him this honour. His
raising him from the dead, was the beginning of his
exaltation, his judging the world will be the perfec¬
tion of it ; and he that begins, will make an end.
God hath given assurance unto all men, sufficient
ground for their faith to build upon, both that there
is a judgment to come, and that Christ will be their
Judge ; the matter is not left doubtful, but is of un¬
questionable certainty. Let all his enemies be as- [
sured of it, and tremble before him ; let all his friends
be assured of it, and triumph in him.
(6.) The consideration of the judgment to come,
and of the great hand Christ will have in that judg¬
ment, should engage us all to repent of our sins, and
turn from them to God. This is the only way to j
make the Judge our Friend in that day, which will
be a terrible day to all that live and die impenitent ;
but true penitents will then lift up. their heads with
joy, knowing that their redemption draws nigh.
32. And when they heard of the resur¬
rection of the dead, some mocked : and
others said, We will hear thee again of this
matter. 33. So Paul departed from among
them. 34. Howbeit certain men clave
unto him, and believed : among the which
was Dionysius the xVreopagite, and a wo¬
man named Damaris,and others with them.
We have here a short account of the issue of Paul’s
preaching at Athens.
I. Few were the better: the gospel had as little j
success at Athens as any where ; for the pride of the
philosophers there, as of the Pharisees at Jerusa¬
lem, prejudiced them against the gospel of Christ.
1. Some ridiculed Paul and his preaching ; they
heard him patiently till he came to speak of the
resurrection of the dead, (v. 32.) and then some of
them began to hiss him, they mocked ; what he had
said before, was somewhat like what they had some¬
times heard in their own schools ; and some notion
they had of a resurrection, as it signifies a future
state ; but if he speak of a resurrection of the dead, \
though it be of the resurrection of Christ himself, it
is altogether incredible to them, and they cannot
bear so much as to hear of it, as being contrary to a
principle of their philosophy. A privatione ad ha-
bitum non datur regressus — Life, when once lost , is
irrecoverable. They had deified their heroes after j
their death ; but they never thought of their being |
raised from the dead, and therefore they could by I
no means reconcile themselves to this doctrine of
Christ’s being raised from the dead , how can this
be ? This great doctrine, which is the saints’ joy, is
iheir jest ; when it was but mentioned to them, they
mocked, and made a laughing matter of it. We are
not to think it strange, if sacred truths of the great¬
est certainty and importance are made the scorn of
profane wits.
2. Others were willing to take time to consider of
it ; they said, We will hear thee again of this matter.
They would not at present comply with what Paul’
said, or oppose it ; but we will hear thee again of this
matter of the resurrection from the dead. It should
seem, they overlooked that which was plain and
uncontroverted, and shifted off the application and
the improvement of that, by starting objections
against that which was disputable, and would admit
a debate. Thus many lose the benefit of the prac¬
tical doctrine of Christianity, by wading beyond their
depth into controversy ; or rather, by objecting
against that which has some difficulty in it; whereas,
it any man were disposed and determined to do the
will of God, as far as it is discovered to him, he
should know of the doctrine of Christ, that it is of
God, and not of man, John 7. 17. Those that would
not yield to the present convictions of the word,
thought to get clear of them, as Felix did, bv put¬
ting them off to another opportunity ; they will hear
of it again some time or other, but they know not
when ; and thus the devil cozens them of all their
time, by cozening them of the present time.
3. Paul thereupon left them for the present to con¬
sider of it ; (v. 33.) Hr departed from among them
as seeing little likelihood of doing any good with
them at this time ; but, it is likely, with a promise
to those that were w'illing to hear him again, that
he would meet them whenever they pleased.
II. Yet there were some that were wrought upon,
v. 34. If some would not, others would.
1. There were certain men that clave to him, and
believed ; when he departed from among them, they
would not part with him so ; wherever he went, they
would follow him, with a resolution to adhere to the
doctrine he preached, which thev believed.
2. Two are particularly named ; one was an emi¬
nent man, Dionysius the Areopagite ; one of that
high court or great council that sat in Areopagus, or
Mars-hill ; a judge, a senator, one of those before
whom Paul was summoned to appear ; his judge be¬
comes his convert. The accounts which the an¬
cients give of this Dionysius, is, that he was bred at
Athens, had studied astrology in Egypt, where he
took notice of the miraculous eclipse at our Saviour’s
passion, that, returning to Athens, he became a se¬
nator; disputed with Paul, and was by him con¬
verted from his error and idolatry ; and, being bv
him thoroughly instructed, was made the first bishop
of Athens. So Eusebius, lib. 5. cap. 4. lib. 4. cap.
22. The woman named Damaris, was, as some
think, the wife of Dionysius ; but rather, some other
person of quality ; and though there was not so great
a harvest gathered in at Athens as there was at some
other places, yet these few being wrought upon
there, Paul had no reason to say, he had laboured
in vain.
CHAP. XVIII.
In this chapter, we have, I. Paul’s coming to Corinth, his
private converse with Aquila and Priscilla, and his public
reasonings with the Jews, from whom, when they rejected
him, he turned to the Gentiles, v. 1..6. II. The creat
success of his ministry there, and the encouragement Christ
gave him in a vision to continue his labours there, in hopes
of further success, v. 7 . . 1 1. III. The molestations which
after some time he met with there from the Jews, which he
got pretty well through by the coldness of Gallic, the Ro¬
man governor, in the cause, v. 12. . 17. IV. The progress
Paul made through many countries, after he had continued
long at Corinth, for the edifying and watering of the
churches which he had founded and planted, in w hich cir¬
cuit he made a short visit to Jerusalem, v. 18 . . 23. V. An
account of Apollo’s improvement in knowledge, and of his
usefulness in the church, v. 24 . . 28.
1. 4 FTER these things Paul departed
L'\ from Athens, and came to Corinth ;
2. And found a certain Jew named Aquila,
born in Pontus, lately come from Italy,
with his wife Priscilla ; (because that Clau¬
dius had commanded all Jews to depart
from Rome :) and came unto them. 3.
And because he was of the same craft, he
abode with them, and wrought : for by their
occupation they were tent-makers. 4. And
he reasoned in the synagogue every sab¬
bath, and persuaded the Jews and the
184
THE ACTS, XYII1.
Greeks, o. And when Silas and Timo- j
theus were come from Macedonia, Paul
was pressed in the spirit, and testified to
the Jews that Jesus was Christ. 6. And
when they opposed themselves, and blas¬
phemed, he shook his raiment, and said
unto them, Your blood be upon your own
heads ; I am clean : from henceforth I will
go unto the Gentiles.
We do not find that Paul was much persecuted
at Athens, nor that he was driven from thence by
any ill usage, as he was from those places where the
Jews had or could make any interest ; but his recep¬
tion at Athens being cold, and little prospect of do¬
ing good there, he departed from Athens, leaving
the care of those there who believed, with Diony¬
sius ; and from thence he came to Corinth, where
he was now instrumental in planting a church that
became upon many accounts considerable. Corinth
was the chief city of Achaia, now a province of the
empire, a rich and splendid city ; JVon cuivis homini
contingit udire Corinthum — It is not permitted every
man to see Corinth ; the country thereabouts at this
day is called the Morea. Now here we have,
I. Paul working for his living, v. 2, 3.
1. Though he was bred a scholar, yet he was mas¬
ter of a handicraft trade. He was a tent-maker, an
upholsterer ; he made tents for the use of soldiers
and shepherds, of cloth or stuff, or (as some say,
tents were then generally made) of leather or skins,
as the outer covering of the tabernacle. Hence to
live in tents was to live sub fiellibus — under skins.
Dr. Lightfoot shews, that it was the custom of the
Jews to bring up their children to some trade, yea,
though they gave them learning or estates. Rabbi
Judah says, “ He that teaches not his son a trade, is
as if he taught him to be a thief.” And another
saith, “ He that has a trade in his hand, is as a vine¬
yard that is fenced.” An honest trade, by which a
man may get his bread, is not to be looked upon by
any with contempt. Paul, though a Pharisee, and
bred up at the feet of Gamaliel, yet, having in his
youth learned to make tents, did not by disuse lose
trie art.
2. Though he was entitled to a maintenance from
the churches he had planted, and from the people
he preached to, yet he worked at his calling to get
bread ; which is more to his praise who did not ask
for supplies, than to their’s who did not supply him
unasked, knowing what straits he was reduced to.
See how humble Paul was, and wonder that so great
a man could stoop so low ; but he had learned con¬
descension of his Master, who came not to be minis¬
tered to, but to minister. See how industrious he
was, and how willing to take pains. He that had so
much excellent work to do with his mind, vet, when
there was occasion, did not think it below him to
work with his hands. Even those that are redeemed
from the curse of the law, are not exempt from that
sentence, In the sweat of thy face thou shall eat
bread. See how careful Paul was to recommend his
ministry, and to prevent prejudices against it, even
the most unjust and unreasonable ; he therefore main¬
tained himself with his own labour, that he might
not make the gospel of Christ burthensome, 2 Cor.
11. “, 8cc. 2 Thess. 3. 8, 9.
3. Though we may suppose he was master of his
trade, yet he did not disdain to work journey-work ;
he wrought with Aquila and Priscilla, who were of
that railing ; so that he got no more than day-wages ;
a bare subsistence. Poor tradesmen must be thank¬
ful if their callings bring them in a maintenance for
themselves and their families, though they cannot
| do as the rich merchants that raise estates by thoii
callings.
4. Though he was himself a great apostle, yet ht
chose to work with Aquila and Priscilla, because he
found them to be very intelligent in the things of
God, as appears afterward, (v. 26.) and he owns
that thev had been his helpers in Christ Jesus, Rom.
16. 3. This is an example to those who are going
to service, to seek for those services in which they
may have the best help for their souls. Choose to
work with those that are likely to be helpers in
Christ Jesus. It is good to be in company, and to
have conversation with those that will further us in
the knowledge of Christ, and to put ourselves under
the influence of such as are resolved that they will
serve the Lord.
Concerning this Aquila we are here told, (1.)
That he was a Jew, but bom in Pontus, v. 2. Many
of the Jews of the dispersion were seated in that
country, as appears 1 Pet. 1.1. (2.) That he was
lately come from Italy to Corinth ; it seems, he often
changed his habitation ; this is not the world we can
propose ourselves a settlement in. (3.) That the
reason of his leaving Italy, was, because by a late
edict of the emperor Claudius Caesar all Jews were
banished from Rome ; for the Jews were generally
hated, and every occasion was taken tn put hardship
and disgrace upon them ; God’s heritage was as a
speckled bird, the birds round about were against
her, Jer. 12. 9. Aquila, though a Christian, was
banished because he had been a Jew ; and the Gen¬
tiles had such confused notions of the thing, that
they could not distinguish between a Jew and a
Christian. Suetonius, in the Life of Claudius, speaks
of this decree in the ninth year of his reign, and savs.
The reason was, because the Jews were a turbulent
people — assiduo tumultuantes ; and that it was im-
pulsore Christo — upon the account of Christ ; some
zealous for him, others bitter against him, which
occasioned great heats, such as gave umbrage to the
government, and provoked the emperor, who w’as a
timorous jealous man, to order them all to be gone.
If Jews persecute Christians, it is not strange if hea¬
thens persecute them both.
II. We have here Paul preaching to the Jews,
and dealing with them to bring them to the faith of
Christ ; both the native Jews and the Greeks, that
is, those that were more or less proselyted to the
Jewish religion, and frequented their meetings.
1. He reasoned with them in the synagogue pub¬
licly evei~y sabbath. See in what way the apostles
propagated the gospel, not by force and violence,
by fire and sword, not by demanding an implicit
consent, but by fair arguing ; they drew with the
cords of a man ; gave a reason for what they said,
and gave a liberty to object against it, having satis¬
factory answers ready. God invites us to come and
reason with him, (Isa. 1. 18.) and challenges sinners
to produce their cause, and bring forth their strong
reasons, Isa. 41. 21. Paul was a rational as well as
scriptural preacher.
2. He persuaded them — tnuCt ; it denotes, (1.)
The urgency of his preaching ; he did not only dis¬
pute argumentatively with them, but he followed
his arguments with affectionate persuasions, beg¬
ging of them for God’s sake, for their own souls’
sake, for their children’s sake, not to refuse the offer
! of salvation made them. Or, (2.) The good effect
of his preaching ; he persuaded them, that is, he
prevailed with them ; so some understand it. In
sententiam suum adducebat — He brought them over
to his own opinion. Some of them were convinced
by his reasonings, and yielded to Christ.
3. He was yet more earnest in this matter when
his fellow-labourers, his seconds, came up with him ;
(v. 5.) When Silas and Timothy were come from
Macedonia, ar.d had brought him good tidings froir
TIIE ACTS, XV III.
135
the churches there, and were ready to assist him
here, and strengthened his hands, then Paul was
more than before pressed in spirit, which made him
more than ever pressing in his preaching. He was
grieved for the obstinacy and infidelity of his coun¬
trymen the Jews, was more intent than ever upon
their conversion, and the love of Christ constrained
him to it ; (2 Cor. 5. 14.) it is the word that is used
here, it pressed him in spirit to it. And being thus
pressed, he testified to the Jews with all possible so¬
lemnity and seriousness, as that which he was per¬
fectly well assured of himself, and attested to them
as a faithful saying, and worthy of all acceptation,
that Jesus is the Christ, the Messiah promised to the
fathers, and expected by them.
III. We have him here abandoning the unbeliev¬
ing Jews, and turning from them to the Gentiles, as
he had done in other places, v. 6.
1. Many of the Jews, and indeed the most of
them, persisted in their contradiction to the gospel
of Christ, and would not yield to the strongest rea¬
sonings, or the most winning persuasions ; they op¬
posed themselves and blasphemed ; thev set them¬
selves in battle array (so the word signifies) against
the gospel ; they joined hand in hand to stop the
progress of it. They resolved they would not be¬
lieve it themselves, and would do all they could to
keep others from believing it ; they could not argue
against it, but what was wanting in reason they
made up in ill language ; they blasphemed, spake
reproachfully of Christ, and in him of God himself,
as Rev. 13. 5, 6. To justify their infidelity, they
oroke out into downright blasphemy.
2. Paul hereupon declared himself discharged
from them, and left them to perish in their unbelief.
He that was pressed in spirit to testify to them, (v.
5.) when they opposed that testimony, and persisted
in their opposition, was pressed in spirit to testify
against them ; ( v . 3.) and his zeal herein also he
shewed by a sign, he shook his raiment, shaking off
the dust of it, (as before they shook off the dust of
their feet, ch. 13. 51.) for a testimony against them.
Thus he cleared himself from them, but threatened
the judgments of God against them ; as Pilate by
washing his hands signified the devolving of the
guilt of Christ’s blood from himself upon the Jews,
so Paul by shaking his raiment signified what he
said, if possible to affect them with it. (1.) He had
done his part, and was clean from the blood of their
souls; he had, like a faithful watchman, given them
warning, and thereby had delivered his soul, though
he could not prevail to deliver their’s ; he had tried
all methods to work upon them, but all in vain, so
that if they perish in their unbelief, their blood is
not to be required at his hands ; here and ch. 20.
26. he plainly refers to Ezek. 33. 8, 9. It is very
comfortable to a minister to have the testimony of
his conscience for him, that he has faithfullv dis¬
charged his trust by warning sinners. (2.) They
would certainly perish if they persisted in their un¬
belief, and the blame would lie wholly upon them¬
selves ; “Your blood be upon your own heads, you
will be your own destroyers, your nation will be
ruined in this world, and particular persons will be
ruined in the other world, and you alone shall bear
it.” If any thing would frighten them at last into
a compliance with the gospel, surely this would.
3. Having given them over, yet lie does not give
over his work ; though Israel be not gathered, Christ
and his gospel shall be glorious ; From henceforth I
will go unto the Gentiles: and the Jews cannot com
plain, for they had the first offer, and a fair one,
made to them. The guests that were first invited
will not come, and the provision must not be lost,
guests must be had therefore from the highways and
the hedges. “We would have gathered the Jews,
(Matt. 23. 37.) w'mld have healed them, (Jer. 51. 9.1
V OL. VI. — 2 A
j and they would not ; but Christ must not be a Head
without a body, nor a Foundation without a building,
and therefore if they will not, we must try whether
others will.” Thus the fall and diminishing of the
Jews were the riches of the Gentiles ; and Paul said
this to their faces, not only because it was what he
could justify, but to provoke them to jealousy , Rom
11. 12, 14.
7. And he departed thence, and entered
I into a certain man's house, named Justus,
one. that worshipped God, whose house
joined hard to the synagogue. 8. And
Crispus, the chief ruler of the synagogue,
believed on the Lord with all his house;
and many of the Corinthians hearing be¬
lieved, and were baptized. 9. Then spake
the Lord to Paul in the night bv a vision,
Be not afraid, but speak, and hold not thy
peace : 10. For I am with thee, and no
man shall set on thee to hurt thee : for I
have much people in this city. 11. And
he continued there a year and six months,
teaching the word of God among them.
Here we are told,
I. That Paul changed his quarters. Christ direct¬
ed his disciples, when he sent them forth, not to go
from house to house ; (Luke 10. 7.) but there might
be occasion to do it, as Paul did here. He departed
out of the synagogue, being driven out by the per¬
verseness of the unbelieving Jews, and he entered
into a certain man’s house , named Justus, v. 7. It
should seem, he went to this man’s house, not to
lodge, for he continued with Aquila and Priscilla,
but to preach. When the Jews would not let him
go on peaceably with his work in their meeting, this
honest man opened his doors to him, and told him,
he should be welcome to preach there ; and Paul
accepted the motion ; it was not the first time that
God’s ark had taken up its lodging in a private house.
When Paul could not have liberty to preach in the
synagogue, he preached in a house, without any dis¬
paragement to his doctrine. But observe the account
of this man and his house.
1. The man was next door to a Jew ; he was one
that worshipped God ; he was not an idolater,
though he was a Gentile, but was a worshipper of
the God of Israel, and him only, as Cornelius : that
Paul might give the less offence to the Jews, though
he had abandoned them, he set up his meeting in
that man’s house. Even then when he was under a
necessity of breaking off from them to turn to the
Gentiles, yet he would study to oblige them.
2. The house was next door to the synagogue, it
joined close to it ; which some perhaps might inter¬
pret as done with design to draw people from the
synagogue to the meeting ; but I rather think it was
done in charity, to shew that he would come as near
them as he could, and was ready to return to them
if they were but willing to receive his message, and
would not contradict and blaspheme as they had
done.
II. That Paul saw the good fruit of his labours
presently, both among Jews and Gentiles.
1. Crispus a Jew, an eminent one, the chief ruler
of the synagogue, believed on the Ford Jesus, with
all his house, v. 8. It was for the honour of the gos¬
pel, that there were some rulers, and persons of the
first rank both in church and state, that embraced
it. This would leave the Jews inexcusable, that
the ruler of their synagogue, who may be supposed
j to have excelled the rest in knowledge of the scrip-
I tures and zeal for their religion, believed the gospel,
186
THE ACTS, XVIII.
and yet they opposed and blasphemed it. Not only
he, but his house, believed, and, probably, were bap¬
tized with him by Paul, 1 Cor. 1. 14.
2. Many of the Corinthians, who were Gentiles,
(and some of them persons of an ill character, as ap¬
pears, 1 Cor. 6. 11. such were some of you,) hear¬
ing, believed, and were baptized. First, they heard,
for faith comes by hearing. Some perhaps came to
hear Paul, under some convictions of conscience,
that the way they were in was not right ; but it is
probable that the most came only for curiosity, be¬
cause it was a new doctrine that was preached ; but |
hearing, they believed, by the power of God work¬
ing upon them ; and believing, they were baptized*,
and so fixed for Christ, took upon them the profes¬
sion of Christianity, and became entitled to the pri¬
vileges of Christians.
111. That Paul was encouraged by a vision to go
on with his work at Corinth ; ( v . 9.) The Lord Je¬
sus spake to Paul in the night by a vision ; when he
was musing on his work, communing with his own
heart upon his bed, and considering whether he
should continue here or no, what method he should
take here, and what probability there was of doing
good, then Christ appeared very seasonably to him,
and in the multitude of his thoughts within him de¬
lighted his soul with divine consolations.
1. He renewed his commission and charge to
preach the gospel; “ Be not afraid of the Jews ;
though they are very outrageous, and perhaps the
more enraged by the conversion of the chief ruler
of their synagogue ; be not afraid of the magistrates
of the city, for they have no power against thee but
what is given them from above. It is the cause of
heaven thou art pleading, do it boldly. Be not
afraid of their words, nor dismayed at their looks ;
but speak, and hold not thy peace; let slip no op¬
portunity of speaking to them, cry aloud, spare not;
do not hold thy peace from speaking for fear of
them, nor hold thy peace in speaking (if I may
so say ;) “ do not speak shyly and with caution, but
plainly and fully and with courage ; speak out, use
all the liberty of spirit that becomes an ambassador
for Christ.”
2. He assured him of his presence with him,
which was sufficient to animate him, and put life
and spirit into him ; “ Be not afraid, for lam with
thee, to protect thee, and bear thee out, and to de¬
liver thee from all thy fears : speak, and hold not
thy peace ; for I am with thee, to own what thou
sayest, to work with thee, and to confirm the word
by signs following.” The same promise that ratified
the general commission, (Matt. 28. 19, 20.) Lo, I
am with you always, is here repeated. They that
have Christ with them, need not to fear, and ought
not to shrink.
3. He gave him a warrant of protection to save
him harmless ; “ No man shall set on thee to hurt
thee : thou shalt be delivered out of the hands of
wicked and unreasonable men, and shalt not be
driven hence, as thou wast from other places, by
persecution.” He does not promise, that no man
should set on him ; (for the next news we hear, is,
that he is set upon, and brought to the judgment-
seat, v. 12.) but, “ ./Vo man shall set on thee to hurt
thee; the remainder of their wrath shall be re¬
strained ; thou shalt not be beaten and imprisoned
here, as thou wast at Philippi.” Paul met with
coarser treatment at first than he did afterward,
and was now comforted according to the time wherein
he had been afflicted. Trials shall not last always,
Ps. 66. 10 — 12. Or, we may take it more generally,
“ JVo man shall set on thee, rS xxKZtrxi <ri — to do evil
to thee ; whatever trouble they mav give thee, there
is no real evil in it. They may kill thee, but they
cannot hurt thee ; for I am with thee,” Ps. 23. 4.
Isa. 41. 10.
4. He gave him a prospect of success ; “ Tor 1
have much people in this city. Therefore no man
shall prevail to obstruct thy work, therefore I will
be with thee to own thy work, and therefore do thou
go on vigorously and cheerfully in it ; for there are
many in this city that are to be effectually called by
thy ministry, in whom thou shalt see of the travail
of thy soul.” A xodri jam nro\u( — There is to me a
great people here. The Lord knows them that are
his, yea, and them that shall be his : for it is by his
work upon them that they become his, and known
unto him are all his works. “ I have them, though
they yet know me not ; though yet they are led cap¬
tive by Satan at his will : for the Father has gi\en
them me, to be a seed to serve me ; I have them
written in the book of life ; I have their names
down, and of all that were given me I will lose none;
I have them, for I am sure to have them ;” whom
he did predestinate, them he called. In this city,
though it be a very profane wicked city, full of im¬
purity, and the more so for a temple of Venus there,
to which there was a great resort ; yet in this heap,
that seems to be all chaff, there is wheat ; in this
ore, that seems to be all dross, there 'is gold. Let.
us not despair concerning any place, when even in
Corinth, Christ had much people.
IV. That upon this encouragement he made a
long stay there ; (y. 11.) He continued at Corinth a
year and six months, not to take his ease, but to fol¬
low his work, teaching the word of God among
them ; and it being a city flocked to from all parts,
he had opportunity there of preaching the gospel to
strangers, and sending notice of it thence to other
countries. He stayed so long,
1. For the bringing in of those that were without.
Christ had much people there, and by the power of
his grace he could have had them all converted in
one month or week, as at the first preaching of the
gospel, when thousands were enclosed at one cast of
the net ; but God works variously. The people
Christ has at Corinth must be called in by degrees,
some by one sermon, others by another; we see not
yet all things put under Christ. Let Christ’s minis¬
ters go on in their duty, though their work be not
done all at once ; nay, though it be done but a little
at a time.
2. For the building up of those that were within.
Those that are converted, have still need to be
taught the word of God; and particular need at
Corinth to be taught it by Paul himself : for no
sooner was the good seed sown in that field, than the
enemy came and sowed tares, the false apostles,
those deceitful workers, whom Paul in his epistles to
the Corinthians complains so much of. \\ hen the
hands of Jewish persecutors were tied, who were
professed enemies to the gospel, Paul had a more
vexatious trouble created him, and the church more
mischievous damage done it, by the tongue of ju-
daizing preachers, who, under colour of the Chris¬
tian name, undermined the very foundations of Chris¬
tianity. Soon after Paul came to Corinth, it is sup¬
posed that he wrote the first epistle to the Thessa-
lonians, which in order of time was the first of all
the epistles he wrote by divine inspiration ; and the
second epistle to the same church was written not
long after. Ministers may be serving Christ, and
promoting the great ends of their ministry', by wri¬
ting good letters, as well as by preaching good ser¬
mons.
12. And when Gallio was the deputy of
Achaia, the Jews made insurrection with
one accord against Paul, and brought him
to the judgment-seat, 13. Saying, This /eA
low persuadeth men to worship God con-
i trary to the law. 14. And when Paul was
THE ACTS, XYI11.
187
now about to open his mouth, Gallio said
unto the Jews, If it were a matter of wrong
or wicked lewdness, O ye Jews, reason
would that I should bear with you : 1 5.
But if it be a question of words and names,
and of your law, look ye to it ; for I will be
no judge of such matters. 16. And he
drave them from the judgment-seat. 17.
Then all the Greeks took Sosthenes, the
chief ruler of the synagogue, and beat him
before the judgment-seat. And Gallio
cared for none of those things.
We have here an account of some disturbance
given to Paul and his friends at Corinth, but no great
harm done, nor much hinderance given to the work
of Christ there.
I. Paul is accused by the Jews before the Roman
governor, v. 12, 13. The governor was Gallio,
de fiuty of Ac haia, that is, pro-consul; for Achaia
was a consular province of the empire. This Gallio
was elder brother to the famous Seneca ; in his youth
he was called JVovatus, but took the name of Gallio
upon his being adopted into the family of Julius Gal¬
lio ; he is described by Seneca, his brother, to be a
man of great ingenuity and great probity, and a man
of a wonderful good temper ; he was called Dulcis
Gallio — Sweet Gallio, for his sweet disposition ; and
is said to have been universally beloved. Now ob¬
serve,
1. How rudelv Paul is apprehended, and brought
before Gallio ; The Jews made insurrection with one
accord against Paul. Thev were the ringleaders
of all the mischief against Paul, and they entered
into a confederacy to do him a mischief ; they were
unanimous in it, they came upon him with one ac¬
cord, hand joined in hand to do this wickedness ;
they did it with violence and fury, they made an in¬
surrection to the disturbance of the public peace,
and hurried Paul away to the judgment-seat, and,
for aught that appears, allowed him no time to pre¬
pare for his trial.
2. How falsely Paul is accused before Gallio ; ( v .
13.) This fellow persuades men to worship Godcon-
trury to the law. They could not charge him with
persuading men not to worship God at all, or to
worship other gods, (Deut. 13. 2.) but only to wor¬
ship God in a way contrary to the law. The Ro¬
mans allowed the Jews in their provinces the ob¬
servation of their own law ; and what then ? Must
they therefore be prosecuted as criminals, who wor¬
ship God in any other way ? Does their toleration
include a power of imposition ? But the charge was
unjust ; for their own law had in it a promise of a
Prophet whom God would raise up to them, and him
they should hear. Now Paul persuaded them to be¬
lieve in this Prophet, who was come, and to hear
him, which was according to the law ; for he came
not to destroy the law, but to fulfil it. The law re¬
lating to the temple-service those Jews at Corinth
could not observe, because of their distance from
Jerusalem, and there was nopart of their synagogue-
worship which Paul contradicted. Thus when peo¬
ple are taught to worship God in Christ, and to wor¬
ship him in the Spirit, they are ready to quarrel, as
if they were taught to worship him contrary to the
law ; whereas this is indeed perfective of the law.
II. Gallio, upon the first hearing, or rather with¬
out any hearing at all, dismisses the cause, and will
not take any cognizance of it, v. 14, 15. Paul was
going about to make his defence, and to shew that
he did not teach men to worship God contrary to the
tow , but the judge being resolved not to puss any
sentence upon this cause, would not give himself the
trouble of examining it. Observe,
1. He shews himself very ready to do the part of
a judge in any matter that it was proper for him tc
take cognizance of. He said to the Jews, that were
the prosecutors, '‘If it were a matter of wrong, or
wicked lewdness, if you could charge the prisoner
with theft or fraud, with murder or rapine, or any
act of immorality, I should think myself bound to
bear with you in your complaints, though they were
clamorous and noisy for the rudeness of the peti¬
tioners was no good reason, if their cause was just,
why they should not have justice done them ; it is
the duty of magistrates to right the injured, and to
animadvert upon the injurious ; and if the complaint
be not made with all the decorum that might be, yet
they should hear it out. But,
2. He will by no means allow them to make a
complaint to him of a thing that was not within his
jurisdiction; ( v . 15.) “ If it be a question of words
and names, and of your law, look ye to it ; end it
among yourselves as you can, but I will be no judge
of such matters; you shall neither burthen my
patience with the hearing of it, nor burthen my con
science with giving judgment upon it ;” and there
fore, when they were urgent, and pressing to be
heard, he drave them from the judgment-seat, (v.
16.) and ordered another cause to be called.
Now, (1.) Here was something right in Gallio’s
conduct, and praise-worthy — that he would not pre¬
tend to judge of things he did not understand ; that
he left the Jews to themselves in matters relating to
their own religion, but yet would not let them, un¬
der pretence of that, run down Paul, and abuse him ;
or, at least, would not himself be the tool of their
malice, to give judgment against him : he looked
upon the matter to be not within his jurisdiction, and
therefore would not meddle in it.
But, (2. ) It was certainly wrong to speak so slightly
of a law and religion which he might have known
to be of God, and which he ought to have acquainted
himself with. In what way God is to be worshipped,
whether Jesus be the Messiah, whether the gospel
be a divine revelation, were not questiom, of words
and natnes, as he scornfully and profanely called
them ; they are questions of vast importance, and in
which, if he had understood them himself aright, he
would have seen himself nearly concerned. He
speaks as if he boasted of his ignorance of the scrip¬
tures, and took a pride in it ; as if it were below him
to take notice of the law of God, or make any in¬
quiries concerning it
III. The abuse done to Sosthenes, and Gallio’s
unconcemedness in it, v. 17.
1. The parties put a great contempt upon the
court, when they took Sosthenes and beat him be
fore the judgment-seat. Many conjectures there
are concerning this matter, because it is uncertain
who this Sosthenes was, and who the Greeks were,
that abused him. It seems most probable, that
Sosthenes was a Christian, and Paul’s particular
friend, that appeared for him on this occasion, and
probably had taken care of his safety, and conveyed
him away, when Gallio dismissed the cause ; so that,
when they could not light on Paul, they fell foul on
him who protected him. It is certain that there
was one Sosthenes that was a friend of Paul, and
well known at Corinth ; it is likely, he was a minis¬
ter, for Paul calls him his brother, and joins him
with himself in his first epistle to the church at
Corinth, (1 Cor. 1. 1.) as he does Timothy in his
second, and it is probable that this was he ; he is
said to be a ruler of the synagogue, either joint
ruler with Crispus, (r. 8.) or a ruler of one sin a
gogite, as Crispus was of another. As for the
Greeks that abused him, it is very probable that
they were either Hellenist Jews, or Jewish Greeks,
188
THE ACTS, XVI11.
those that joined with the Jews in opposing the gos¬
pel ; (•». 4, 6. ) and that the native Jews put them on
to do it, thinking it would in them be less offensive.
They were so enraged against Paul, that they beat
Soslhenes; and so enraged against Gallio, because
he would not countenance the prosecution, that they
beat him before the judgment-seat, whereby they
did, in effect, tell him, that they cared not for him’;
if he would not be their executioner, they would be
their own judges.
2. The court put no less a contempt upon the
cause, and the persons too; but Gallio cared for
none of these things. If by this be meant that’ he
cared not for the affronts of bad men, it was com¬
mendable ; while he steadily adhered to the laws
and rules of equity, he might despise their con¬
tempts ; but if it be meant, (as I think it is,) that he
concerned not himself for the abuses done to good
men, it carries his indifference too far, and gives us
but an ill character of him. Here is wickedness done
in the /dace of judgment, (which Solomon complains
of, Eccl. 3. 16.) and nothing done to discountenance
and suppress it. Gallio, as a judge, ought to have
protected Sosthenes, and restrained and punished
the Greeks that assaulted him ; for a man to be
mobbed in the street or in the market, perhaps, may
not be easily helped ; but to be so in his court, the
judgment-seat, the court sitting and not concerned
at it, is an evidence that truth is fallen in the street,
and equity cannot enter ; for he that departethfrom
trail, maketh himself a /irey, Isa. 59. 14, 15. Those
that see and hear of the sufferings of God’s people,
and have no sympathy with them, or concern for
them, do not pity and pray for them, it being all one
to them whether the interests of religion sink or
swim, are of the spirit of Gallio here, who, when a
g' oil man was abused before his face, cared for none
of these things ; like them that were at ease in Zion,
and were not grieved for the affliction of Joseph,
(Am s 6. 6.) like the king and Human, that sat
down to drink when the city Shushan was perplexed,
Esth. 3. 15.
18. And Paul after this tarried there yet
a good while, and then took his leave of the
brethren, and sailed thence into Syria, and
with him Priscilla and Aquila; having
shorn his head in Cenchrea: for he had a
vow. 19. And he came to Ephesus, and
left them there: but he himself entered into
the synagogue, and reasoned with the Jews.
20. When they desired him to tarry longer
time with them, he consented not ; 21. But
bade them farewell, saying, I must bv all
means keep this feast that cometh in Jeru¬
salem : but I will return again unto you, if
God will. And he sailed from Ephesus.
22. And when he had landed at Caesarea,
and gone up, and saluted the church, he
went down to Antioch. 23. And after he
had spent some time there, he departed, and
went over all the country of Galatia and
Phrygia in order, strengthening all the dis¬
ciples.
We have here Paul in motion, as we have had
him at Corinth for some time at rest, but in both
busy, very busy in the service of Christ ; if he sat
still, if he went about, still it was to do good. Here is, ! !
I. Paul’s departure from Corinth, v. 18.
1. He did not go away till some time after the l
trouble he met with there ; from other places he had
departed when the storm rose, but not from Corinth,
because there it was no sooner risen than it fell again.
Some tell us, that Gallio did privately countenance
Paul, and took him into his favour, and that this oc¬
casioned a correspondence between Paul and Seneca,
Gallio’s brother, which some of the ancients speak
of. After this he tarried there yet a good while,
some think, beyond the year and'half mentioned v.
11. While he found he laboured not in vain, he
continued labouring.
2. When he went, he took leave of the brethren,
solemnly, and with much affection, with suitable
comforts and counsels, and prayers at parting, com¬
mending what was good, reproving what was other¬
wise, and giving them necessary cautions against the
wiles of the false apostles ; and his farewell sermon
would leave impressions upon them.
3. He took with him Priscilla and Aquila, because
they had a mind to accompany him ; for they seemed
disposed to remove, and not inclined to stay long at
a place ; a disposition which may come from a good
principle, and have good effects, and therefore ought
not to be condemned in others, though it ought to be
suspected in ourselves. There was a mightv friend¬
ship contracted between them and Paul, and there¬
fore when he went, they begged to go along with
him.
4. At Cenchrea, which was hard by Corinth, the
port where those that went to sea from Corinth took
ship, either Paul or Aquila (for the original does not
determine which) had his head shaved, to discharge
himself from the vow of a Nazarite. Having shorn
his head at. Cenchrea; for he had a vow. Those
that lived in Judea were, in such a case, bound to do
it at the temple ; but those who lived in other coun¬
tries might do it in other places. The Nazarite’s
head was to be shaved, when either his consecration
was accidentally polluted, in which case he must
begin again, or when the days of his separation were
fulfilled, (Numb. 6. 9, 13, 18.) which, we suppose,
was the case here. Some throw it upon Aquila,
who was a Jew, ( v . 2.) and retained perhaps more
of his Judaism than was convenient ; but I see no
harm in admitting it concerning Paul, for concern¬
ing him we must admit the same thing, (ch. 21. 24,
26.) not only in compliance for a time with the Jews,
to whom he became as a Jew, (1 Cor. 9. 20.) that he
might win upon them, but because the vow of the
Nazarites, though ceremonial, and as such ready to
vanish away, had yet a great deal of moral and very
pious significance, and therefore was fit to die the
last of all the Jewish ceremonies. The Nazarites
are joined with the prophets, (Ames 2. 11.) and were
very much the glory of Israel; (Lam. 4. 7.) and
therefore it is not strange if Paul bound himself for
some time with the vow of a Nazarite from wine and
strong drink, and from being trimmed, to recom
mend himself to the Jews ; and from this he now dis •
charged himself.
II. Paul’s calling at Ephesus, which was the me¬
tropolis of the Lesser Asia, and a sea-port.
1. There he left Aquila and Priscilla; not only
because they would be but burthensome to him in
his journey, but because they might be serviceable
to the interests of the gospel at Ephesus. Paul in¬
tended shortly to settle there for some time, and he
left Aquila and Priscilla there in the mean time, for
the same end as Christ sent his disciples before to
everv place where he himself would come, to pre¬
pare his wav. Aquila and Priscilla might, by private
conversation, being very intelligent judicious Chris¬
tians, dispose the minds of many to give Paul, when
he should come among them, a favourable reception,
and to understand his preaching ; therefore he calls
them his helpers tv Christ Jesus, Rom. 16. 3.
2. There he preached to the Jews in their syna¬
gogue ; though he did but call there in his journey.
THE ACTS, XVIII.
189
yet he would not go without giving them a sermon ;
he entered into the synagogue, not as a hearer, but
as a preacher, for there he reasoned with the Jews.
Though he had abandoned the Jews at Corinth, who
opposed themselves, and blasphemed, yet he did
not, for their sakes, decline the synagogues of the
Jews in other places, but still made the first offer of
the gospel to them. We must not condemn a whole
body or denomination of men, for the sake of some
that conduct themselves ill.
. 3. The Jews at Ephesus were so far from driving
Paul away, that they courted his stay with them ;
(y. 20. ) They desired him to tarry longer with them,
to instruct them in the gospel of Christ. These were
mire noble, and better bred than those Jews at
Corinth, and other places; and it was a sign that
God had not quite cast away his people, but had a
remnant among them.
4. Paul would not stay with them now ; He con¬
sented not; but bade them farewell ; he had further
to go ; he must by all means kee/i this feast at Jeru¬
salem; not that he thought himself bound in duty to
it, (he knew the laws of the feasts were no longer
binding,) but he had business at Jerusalem, (what¬
ever it was,) which would be best done at the time
of the feast, when there was a general rendezvous
of all the Jews from all parts ; which of the feasts it
was, we are not told, probably it was the passover,
which was the most eminent.
5. He intimated his purpose, after this journey, to
come and spend some time at Ephesus ; being en¬
couraged by their kind invitation to hope that he
should do good among them ; it is good to have
opportunities in reserve, when one good work is
over, to have another to apply ourselves to ; / will
return again to you, but he inserts that necessary
proviso, if God will. Our times are in God’s hand ;
we purpose, but he disposes ; and therefore we must
make all our promises with submission to the will of
God. 1 f the Lord will, we shall live, and do this or
that. I will return again to yo u, if the Spirit suffer
me ; {ch. 16. 7.) that was included in Paul’s case ;
not only if providence permit, but if God do not
otherwise direct my motions.
III. Paul’s visit to Jerusalem ; a short visit it was,
but it served as a token of respect to that truly
mother-church.
1. He came by sea to that port that lay next to
Jerusalem; he sailed from Ephesus, (t>. 21.) and
landed at C'sssarea, v. 22. He chose to go by sea,
for expedition and for safety, and that he might see
the works of the Lord, and his wonders in the deep.
Joppa had been the port for Jerusalem, but Herod
having improved Cocsarea, and the port at Joppa
being dangerous, that was generally made use of.
2. He went up, and saluted the church ; by which,
I think, is plainly meant the church at Jerusalem,
which is emphatically called the church, because
there the Christian church began, ch. 15. 4. Paul
thought it requisite to shew himself among them,
that thev might not think his success among the
Gentiles had made him think himself either above
them, or estranged from them ; or that the honour
God had put upon him, made him unmindful of the
honour he owed to them. His going to salute the
church at Jerusalem, intimates, (1.) That it was a
very friendly visit that he made them, in pure kind¬
ness, to inquire into their state, and to testify his
hearty good-will to them. Note, The increase of
our new friends should not make us to forget our old
ones, but it should be a pleasure to good men, and
good ministers, to revive former acquaintance. The
ministers at Jerusalem were constant residents, Paul
was a constant itinerant ; but he took care to keep up
a good correspondence with them, that they might
rejoice witn him in his going out, and he might re¬
joice with them in their tents, and they might both
congratulate and wish well to one another’s comf rt
and success. (2.) That it was but a short visit ; he
went up, and saluted them, perhaps, with the holy
kiss, and made no stay among them. It was designed
but for a transient interview, and yet Paul undertook
this long journey for that. This is not the world
we are to be together in. God’s people are the suit
of the earth, dispersed and scattered ; yet it is good
to see one another sometimes, if it be but to see
one another, that we may confirm mutual love,
may the better keep up our spiritual communion
with one another at a distance, and may long the
more for that heavenly Jerusalem, in which we hope
to be together for ever.
IV. His return through those countries where he
had formerly preached the gospel.
1. He went and spent some time in Antioch, among
his old friends there, whence he was. first sent out
to preach among the Gentiles, ch. 13. 1. He went
down to Antioch, to refresh himself with the sight
and conversation of the ministers there ; and a very
good refreshment it is to a faithful minister, to have
for a while the society of his brethren ; for as iron
sharpeneth iron, so doth a man the countenance of
his friend. Paul’s coming to Antioch would bring to
remembrance the former days, which would furnish
him with matter for fresh thanksgiving.
2. Thence he went over the country of Galatia and
Phrygia in order, where he had preached the gos-
el, and planted churches ; which, though very
riefly mentioned, {ch. 16. 6.) was yet a glorious
work, as appears by Gal. 4. 14, 15. where Paul
speaks of his preaching of the gospel to the Galatians
at the first, and their receiving him as an angel of
God. These country-churches (for such they were,
(Gal. 1. 2.) and we read not of any city in Galatia
where a church was) Paul visited in order as they
lay, watering what he had been instrumental to
plant, and strengthening all the disciples. His very
coming among them, and owning them, were a great
strengthening to them and their ministers. Paul’s
countenancing of them was encouraging them ; but
that was not all ; he preached that to them which
strengthened them, which confirmed their faith in
Christ, and their resolutions for Christ, and their
pious affections to him. Disciples need to be strength¬
ened, for they are compassed about with infirmity ;
ministers must do what they can to strengthen them,
to strengthen them all, by directing them to Christ,
and bringing them to live upon him, whose strength
is perfected in their weakness, and who is himself
their Strength and Song.
24. And a certain Jew named A polios,
born at Alexandria, an eloquent man, and
mighty in the scriptures, came to Ephesus.
25. This man was instructed in the way of
the Lord; and being fervent in the Spirit,
he spake and taught diligently the things of
the Lord ; knowing only the baptism of
John. 26. And he began to speak boldly
in the synagogue : whom when Aquila and
Priscilla had heard, they took him unto
them, and expounded unto him the way of
God more perfectly. 27. And when he
was disposed to pass into Achaia, the
brethren wrote, exhorting the disciples to
receive him: who, when he was come,
helped them much which had believed
through grace: 28. For he mightily con¬
vinced the Jews, and that publicly, shewing
by the scriptures that Jesus was Christ.
190
THE ACTS. XVIII.
The sacred history leaves Paul upon his travels,
and goes here to meet Apollos at Ephesus, and to
give us some account of him, which was necessary
to ou understanding some passages in Paul’s epistles.
I. Here is an account of his character, when he
came to Ephesus.
1. He was a Jew, bom at Alexandria in Egypt,
hut of Jewish parents ; for there were abundance of
Jews in that city, since the dispersion of the people,
as it was foretold, (Deut. 28. 68.) The Lord shall
bring thee into Egypt again. His name was not
Apollo, the name of one of the heathen gods, but
Apollos, some think, the same with Afielles, Rom.
16. 10.
2. He was a man of excellent good parts, and well
fitted for public service, he was an eloquent man,
and mighty in the scriptures of the Old Testament,
which he was, as a Jew, brought up in the know¬
ledge of. (1.) He had a great command of lan¬
guage, he was an eloquent man ; he was av»g KiyiQgr
— a firudent man, so some ; a learned man, so
others ; historiarum f leritus — a good historian ;
which is an excellent qualification for the ministry :
he was one that could speak well, so it properly
signifies ; he was an oracle of a man ; he was fa¬
mous for speaking pertinently and closely, fully and
fluently, upon any subject. (2.) He had a great
command of scripture-language, and that was the
eloquence he was remarkable for ; he came to Ephe-
sus, being mighty in the scrifitures, so the words are
placed ; having an excellent faculty of expounding
scriptures, he came to Ephesus, which was a public
place, to trade with that talent, for the honour of
God and the good of many. He was not only ready
in the scriptures, able to' quote texts off-hand, and
repeat them, and tell you where to find them ; (many
of the carnal Jews were so, who were therefore said
to have the form of knowledge, and the letter of the
law ;) but he was mighty in the scrifitures ; he un¬
derstood the sense and meaning of them, he knew
how to make use of them and to apply them, how
to reason out of the scriptures, and to reason strong-
lv ; a convincing, commanding, confirming power
went along with all his expositions and applications
of the scripture. It is probable that he had given
proof of his knowledge of the scriptures, and his
abilities in them, in many synagogues of the Jews.
3. He was instructed in the way of the Lord ;
that is, he had some acquaintance with the doctrine
of Christ, had got some general notions of the gos¬
pel and the principles of Christianity, that Jesus is
the Christ, and that firofihet that should come into
the world ; the first notice of this would be readily
embraced by one that was so mighty in the scrip¬
tures as Apollos was, and therefore understood the
signs of the times. He was instructed, xa.Tn^«^ttvoc
— he was catechised, (so the word is,) either by his
parents or by ministers ; he was taught something
of Christ and the way of salvation by him. Those
that are to teach others, must first be themselves
taught the word of the Lord, not only to talk of it,
but to walk in it. It is not enough to have our
tongues tuned to the word of the Lord, but we must
have our feet directed into the way of the Lord.
4. Yet he knew only the baptism of John ; he was
instructed in the gospel of Christ as far as John’s min-
istrv would carry him, and no farther : he knew the
preparing of the way of the Lord, by that voice cry¬
ing in the wilderness, rather than the way of the
Lord itself. We cannot but think he had heard of
Christ’s death and resurrection, but he was not let
into the mystery of them, had not had opportu-
nitv of conversing with any of the apostles since t' e
pouring out of the Spirit ; or he had himself been
baptized only with the baptism of John, but was not
baptized with the Holy Ghost, as the disciples were
at the day of Pentecost.
II. We have here the employment and improve¬
ment of his gifts at Ephesus ; he came thither, seek¬
ing opportunities of doing and getting good ; and he
found both.
1. He there made a very good use of his gifts in
public ; he came, probably, recommended to the
synagogue of the Jews, as a fit man to be a teacher
there, and according to the light he had, and the
measure of the gift given to him, he was willing to be
employed ; (f. 25.) Being fervent in the Spirit, he
spake and taught diligently the things of the Loid.
Though he had not the miraculous gifts of the Spirit,
as the apostles had, he made use of the gifts he had ;
for the dispensation of the Spirit, whatever the mea¬
sure of it is, is given to every man to profit, withal.
And our Saviour, by a parabie, designed to teach his
ministers, that though they had but one talent they
must not bury that.
We have seen how Apollos was qualified with a
good head and a good tongue ; he was an eloquent
man, and mighty in the scriptures ; he had a good
stock of useful knowledge, and had an excellent fa¬
culty of communicating it. Let us now see what he
had further to recommend him as a preacher ; and
his example is recommended to the imitation of all
preachers :
(1.) He was a lively affectionate preacher ; as he
had a good head, so he had a good heart ; he was
fervent in Spirit ; he had in him a great deal of
divine fire as well as divine light ; was burning, as
well as shining. He was full of zeal for the glory of
God, and the salvation of precious souls. This ap¬
peared both in his forwardness to preach when he
was called to it by the rulers of the synagogue, and
in his fervency in his preaching ; he preached as
one in earnest, and that had his heart in his work.
What a happy composition was here ! Many are
fervent in spirit, but are weak in knowledge, in scrip¬
ture-knowledge, and far to seek for proper words,
and full of improper ones ; and, on the other hand,
many are eloquent enough, and mighty in the sn-ip-
tures, and learned, and judicious, hut they have no
life or fervency. Here was a complete man of God,
thoroughly furnished for his work ; both eloquent
and fervent, full both of divine knowledge and of di¬
vine affections.
(2. ) He was an industrious laborious preacher ; he
spake and taught diligently ; he took pains in his
preaching, what he delivered was elaborate ; and
he did not offer that to God, or to the synagogue,
that either cost nothing, or cost him nothing; he
first worked it upon his own heart, and then labour¬
ed to impress it on those he preached it to ; he taught
diligently, &Kf>tGzc — accurately, exactly ; every thing
he said was well-weighed.
(3.) He was an evangelical preacher ; though he
knew only the baptism of John, yet that was the be¬
ginning of the gospel of Christ, and to that he kept
close ; for he taught the things of the Lord, of the
Lord Christ, the things that tended to make way for
him, and to set him up. The things pertaining to
the kingdom of the Messiah, were the subjects he
chose to insist upon ; not the things of the ceremq^
nial law, though those would be pleasing to his Jew¬
ish auditors ; not the things of the Gentile philoso¬
phy, though he could have discoursed very well on
those things ; but the things of the Lord.
(4.) He was a courageous preacher ; he began to
speak boldly in the synagogue, as one who, having
put confidence in God, did not fear the face of man ;
he spake as one that knew the truth of what he said,
and had no doubt of it ; and that knew the worth of
what he said, and was not afraid to suffer for it ; in
the synagogue, where the Jews not onlv were pre
sent, but had power, there he preached the things
of God, which he knew they were prejudiced
against.
191
THE ACTS, XVTli.
2. He there made a good increase of his gifts in
private, not so much in study, us in conversation
vvdth Aquila and Priscilla. If Paul or some other
apostle or evangelist had been at Kphesus, they
would have instructed him ; bu , for want of better
help, Aquila and Priscilla (who were tent-makers)
expounded to him the way of Gad more fierfectly.
Observe,
(1.) Aquila and Priscilla heard him preach in the
synagogue. Though in knowledge he was much
inferior to them, yet, having excellent gifts for pub¬
lic service, they encouraged his ministry, by a dili¬
gent and constant attendance upon it. Thus young
ministers, that are hopeful, should be countenanced
by grown Christians, for it becomes them to fulfil all
righteousness .
(2.) Finding him defective in his knowledge of
Christianity, they took him to them, to lodge in the
same house with them, and expounded to him the
way of God, the way of salvation by Jesus Christ,
more fierfectly. They did not take occasion from
what they observed of his deficiency, either to des¬
pise him themselves, or to disparage him toothers ;
did not call him a young raw preacher, not fit to
come into a pulpit, but considered the disadvantages
he had laboured under, asknowing only the baptism
of John ; and having themselves got great knowledge
in the truths of the gospel by their long and intimate
conversation with Paul, they communicated what
they knew to him, and gave him a clear, distinct,
and methodical account of those things which before
he had but confused notions of. [1.] See here an
instance of that which Christ has promised, that to
him that hath, shall be given ; he that has, and uses
what he has, shall have more. He that diligently
traded with the talent he had, doubled it quickly.
[2.] See an instance of truly Christian charity in
Aquila and Priscilla ; they did good according to
their ability. Aquila, though a man of great know¬
ledge, yet did not undertake to speak in the syna¬
gogue, because he had not such gifts for public work
as Apollos had ; but he furnished Apollos with mat¬
ter, and then left him to clothe it with acceptable
words. Instructing young Christians and young min¬
isters privately in conversation, who mean well, and
perform well, as far as they go, is a piece of very
good service, both to them and to the church. [3. J
See an instance of great humility in Apollos ; he was
a very bright young man, of great parts and learning,
newly come from the university, a popular preacher,
and one mightily cried up and followed ; and yet,
finding that Aquila and Priscilla were judicious se¬
rious Christians, that could speak intelligently and ex¬
perimentally of the things of God, though they were
but mechanics, poor tent-makers, he was glad to
receive instruction from them, to be shewed by them
his defects and mistakes, and to have his mistakes
rectified by them, and his deficiencies made up.
Young scholars may gain a great deal by converse
with old Christians, as young students in the law may
bv old practitioners. Apollos, though he was in¬
structed in the way of the Lord, did not rest in the
knowledge he had attained, nor thought he under¬
stood Christianity as well as any man, (which proud
conceited young men are apt to do,) but was willing
to have it ex pounded to him more perfectly. They
that know much should covet to know more, and
what they know, to know it better, pressing forward
toward perfection. [4.] Here is an instance of a
good woman, though not permitted to speak in the
church or in the synagogue, yet doing good with the
Knowledge God had given her in private converse.
Paul will have the aged women to be teachers of
good things, Titus 2. 3, 4.
III. Here is his preferment to the sendee of the
church of Corinth, which was a larger sphere of
usefulness than Ephesus at present was. Paul had
set tlit wheels a-going in Achaia, and particularly
at Curium, tlit county-town ; many were stirred up
■))’ iiis preaching to receive the gospel, and they
needed to be confirmed ; and many were likewise
irritated to oppose the gospel, and they needed to
be confuted. Paui was gone, was called away to
other work, and now there was a fair occasion in
this vacancy ior Apollos to set in, who was fitted
rather to water than to plant, to build up those that
were within than to bring in those that were without.
Now here we have,
1. His call to this service, not by a vision, as Paul
was called to Macedonia, no, nor so much as bv the
invitation of those he was to go to ; but, (1.) He him¬
self inclined to go ; he was disposed to pass into
Achaia ; having heard of the state of the churches
there, he had a mind to try what good he could do
among them ; though there were those there w ho
were eminent for spiritual gifts, yet Apollos thought
there might be some work for 'him, and God dis¬
posed his mind that way. (2.) His friends encou¬
raged him to go, and approved of his purpose ; and
he being a perfect stranger there, they gave him a
testimonial or letters of recommendation, exhorting
the disciples in Achaia to entertain him and employ
him. In this way, among others, the communion of
churches is kept up, by the recommending of mem¬
bers and ministers to each other, when ministers, as
Apollos here, are disposed to remove. Though they
at Ephesus had a great loss of his labours, they dicl
not grudge them in Achaia the benefit of them ; but,
on the contrary, used their interest in them to in¬
troduce him; for the churches of Christ, though they
are many, yet they are one.
2. His success in this service, which both wavs
answered his intention and expectation ; for,
(1.) Believers were greatly edified, and they that
had received the gospel were very much confirmed;
he helped them much, who had believed through
grace. Note, [1.] Those who believe in Christ, it
is through grace that they believe ; it is not of them¬
selves, it is God’s gift to them, it is his work in them.
[2.] Those who through grace do believe, yet still
have need of help ; as long as they are here in this
world, there are remainders of unbelief, and some¬
thing lacking in their faith to be perfected, and the
work of faith to be fulfilled. [3.] Faithful ministers
are capable of being many ways helpful to those
who through grace do believe, and it is their busi¬
ness to help them, to help them much ; and when a
divine power goes along with them, thev will be
helpful to them.
(2. ) Unbelievers were greatly mortified, their ob¬
jections were fully answered, the folly and sophistry
of their arguments were discovered, so that thev hail
nothing to say in defence of the opposition they made
to the gospel ; their mouths were stopped, and their
faces filled with shame; ( v . 28.) He mightily con¬
vinced the Jews, and that publicly, before the peo¬
ple ; he did it, *vtov4»c — earnestly, and with a great
deal of vehemence ; he took pains to do it ; his heart
was upon it, as one that was truly desirous both to
serve the cause of Christ and to'save the souls of
men ; he did it effectually and to universal satisfac¬
tion ; he did it levi negotio — with facility ; the case
was so plain, and the arguments so strong' on Christ’s
side, that it was an easy matter to baffle all that the
Jews could say against it; though they were so fierce,
yet their cause was so weak that he made nothing
of their opposition. Now that which he aimed to
convince them of, was, that Jesus is the Christ, that
he is the A Tessin h promised to the fathers, who should
come, and they were to look for v.o other. If the
Jews were but convinced of this — that Jesus is Christ,
even their own law would teach them to hear him.
Note, The business of ministers is to preach Christ;
We preach not ourselves, but Christ Jesus the Lord .
192
THE ACTS, XTX.
The way he took to convince them, was, by the
scriptures ; thence he fetched his arguments; for the
Jews owned the scriptures to be of divine authority ;
and it was easy for him, who was mighty in the scrip¬
tures, from them to shew that Jesus is the Christ.
Note, Ministers must be able not only to preach the
truth, but to prove it and defend it, and to convince
gainsayers with meekness and yet with power, in¬
structing those that oppose themselves ; and this is
real service to the church.
CHAP. XIX.
We left Paul in his circuit visiting the churches, (cli. 18.23.)
but we have not forgotten, nor has he, the promise he made
to his friends at Ephesus, to return to them, and make some
stay there; now this chapter shews us his performance of
that promise, his coming to Ephesus, and his continuance
there two years; we are here told, I. How he laboured there
in the word and doctrine, how he taught some weak be¬
lievers that had gone no further than John’s baptism, (v.
1 . . 7.) how he taught three months in the synagogue of the
Jews, (v. 8.) and when he was driven thence, how he taught
the Gentiles a long time in a public school, (v. 9, 10.) an.d
how he confirmed his doctrine by miracles, v. 11, 12. II.
What was the fruit of his labour, particularly among the
conjurres, the worst of sinners : some were confounded, that
did but make use of his name; (v. 13.. 17.) but others
were converted, that received and embraced his doctrine,
v. 18, 20. III. What projects he had of further usefulness,
(v. 21, 22.) and what trouble at length he met with at
Ephesus from the silversmiths, which forced him thence to
ursue the measures he had laid; how a mob was raised
y Demetrius to cry up Diana, (v. 23 . . 34.) and how it was
suppressed and dispersed by the town-clerk, v. 35 . . 41.
1. i ND it came to pass, that while
j\_ Apollos was at Corinth, Paul hav¬
ing passed through the upper coasts, came
to Ephesus : and finding certain disciples,
2. He said unto them, Have ye received
the Holy Ghost since ye believed ? And
they said unto him, We have not so much
as heard whether there be any Holy Ghost.
3. And he said unto them, Unto what then
were ye baptized ? And they said, Unto
John’s baptism. 4. Then said Paul, John
verily baptized with the baptism of repen¬
tance, saying unto the people, That they
should believe on him which should come
after him, that is, on Christ Jesus. 5. When
they heard this , they were baptized in the
name of the Lord Jesus. 6. And when
Paul had laid his hands upon them, the
Holy Ghost came on them ; and they spake
with tongues, and prophesied. 7. And all
the men were about twelve.
Ephesus was a city of great note in Asia, famous
for a temple built there to Diana, which was one of
the wonders of the world; thither Paul came to
preach the gospel while Apollos was at Corinth ; (v,
1.) while he was watering there, Paul was planting
here ; and grudged not that Apollos entered into his
labours, and was building upon his foundation ; but
rejoiced in it, and went on in the new work that was
cut out for him at Ephesus, with the more cheerful¬
ness and satisfaction, because he knew that such an
able minister of the New Testament as Apollos was,
was now at Corinth, carrying on the good work
there ; though there were those that made him the
head of a party against Paul, (1 Cor. 1. 12.) yet
Paul had no jealousy of him, nor any way disliked
the affection the people had for him. Paul, having
gone through the country of Galatia and Phrygia,
having passed through the uptier coasts, Pontus and
Bithynia, that lay north, at length came to Ephesus ,
where he had left Aquila and Priscilla, and there
found them.
At his first coming, he met with some disciples
there, who professed faith in Christ as the true Mes¬
siah, but were as yet in the first and lowest form in
the school of 'Christ, under his usher John the Bap¬
tist ; they were in number about twelve, ( v . 7. ) they
were much of the standing that Apollos was of when
he came to Ephesus, (for he knew only the baptism
of John, ch. 18. 25.) but either they had not oppor¬
tunity of being acquainted with Aquila and Priscilla,
or had not been so long in Ephesus, or were not so
willing to receive instruction as Apollos was, other¬
wise they might have had the way of God expound¬
ed to them more perfectly, as Apollos had. Observe
here,
I. How Paul catechised them ; he was told, pro¬
bably by Aquila and Priscilla, that they were be¬
lievers, that they did own Christ, and had given up
their names to him : now Paul hereupon takes them
under examination ;
1. They did believe in the Son of God ; but Paul
inquires, whether they had received the Holy Ghost,
whether they believed in the Spirit, whose operations
on the minds of men, for conviction, conversion, and
comfort, were revealed some time after the doctrine
of Jesus being the Christ ; whether they had been
acquainted with, and had admitted, this revelation ?
That was not all ; extraordinary gifts of the Holy-
Ghost were conferred upon the apostles and other
disciples presently after Christ’s ascension, which
was frequently repeated upon occasion ; had they
participated of these gifts? “ Have ye received the
Holy Ghost since ye believed? Have you had that
seal of the truth of Christ’s doctrine in yourselves ?”
We are not now to expect any such extraordinary
gifts as they had then. The canon of the New Tes¬
tament being long since completed and ratified, we
depend upon that as the most sure word of prophecy.
But there are graces of the Spirit given to all believ¬
ers, which are as earnests to them, 2 Cor. 1. 22. —
5. 5. Eph. 1. 13. Now it concerns us all who pro¬
fess the Christian faith, seriously to inquire, whether
we have received the Holy Ghost or not. The Holy
Ghost is promised to all believers, to all petitioners;
(Luke 1 1. 13. ) but many are deceived in this matter,
thinking they have received the Holy Ghost, when
really they have not. As there are pretenders to
the gifts of the Holy Ghost, so there are to his graces
and comforts ; we should therefore strictly examine
ourselves, Have we received the Holy Ghost since
we believed? The tree will be known by its fruits.
Do we bring forth the fruits of the Spirit ? Are we
led by the Spirit ? Do we walk in the Spirit ? Are
we under the government of the Spirit ?
2. They owned their ignorance in this matter;
“ Whether there be a Holy Ghost is more than we
know ; that there is a promise of the Holy Ghost we
know from the scriptures of the Old Testament, and
that that promise will be fulfilled in its season we
doubt not ; but so much have we been out of the way
of intelligence in this matter, that we have not so
much as heard whether the Holy Ghost be indeed
yet given as a Spirit of prophecy.” They knew (as
Dr. Lightfoot observes) that, according to the tra¬
dition of their nation, after the death of Ezra, Hag-
gai, Zechariah, and Malachi, the Holy Ghost de¬
parted from Israel, and went up ; and they profess¬
ed that they had never heard of his return. They
spake as if they expected it, and wondered they did
not hear of it, and were ready to welcome the notice
of it. The gospel-light, like that of the morning,
shone more ana more, gradually ; not only clearer
and clearer, in the discovery of truths not before
heard of, but further and further, in the discovery
of them to persons that had not before heard of them
193
THE ACTS, XIX.
3. Paul inquired how they came to be baptized, if
they knew nothing of the Holy Ghost ; for if they
were baptized by any of Christ’s ministers, they
were instructed concerning the Holy Ghost, and
vere baptized in his name. “Know ve not that
Jesus being glorified, consequently the Holy Ghost
is given; unto what then were ye baptized? This is
strange and unaccountable. What ! baptized, and
yet know nothing of the Holy Ghost ? Purely your
baptism was a nullity, if you know nothing of the
Holy Ghost ; for it is the receiving of the Holy Ghost
that is signified and sealed by that washing of rege¬
neration. Ignorance of the Holy Ghost, is as incon¬
sistent with a sincere profession of Christianity, as
ignorance of Christ is. ” Applying it to ourselves,
it intimates, that those are baptized to no purpose,
and have received the grace of God therein in vain,
that do not receive and submit to the Holy Ghost.
It is also an inquiry we should often make, not only
to whose honour we were born, but into whose ser¬
vice we were baptized ; that we may study to an¬
swer the ends both of our birth and of our baptism.
Let us often consider, unto what we were baptized,
that we may live up to our baptism.
4. They own, that they were baptized unto John’s
baptism — si? to ’Jaoaw ; that is, (as I take
it,) they were baptized in the name of John, not by
John himself; he was far enough from any such
thought, but by some weak well-meaning disciple
of his, that ignorantly kept up his name, as the head
of a party, retaining the spirit and notion of those
disciples of his that were jealous of the growth of
Christ’s interest, and complained to him of it, John
3. 26. Some one or more of these, that found them¬
selves much edified by John’s baptism of repentance
for the remission of sins, not thinking that the king¬
dom of heaven, which he spake of as at hand, was
so very near as it proved, ran away with that notion,
rested in what they had, and thought they could not
do better than to persuade others to do so too ; and
so, ignorantly, in a blind zeal for John’s doctrine,
they baptized here and there one in John’s name, or,
as it is here expressed, unto John’s baptism, looking
no further themselves, nor directing those that they
baptized any further.
5. Paul explains to them the true intent and mean¬
ing of John’s baptism, as principally referring to
Jesus Christ, and so rectifies the mistake of those
who had baptized them into the baptism of John, and
had not directed them to look any further, but to
rest in that. They that-have been left in ignorance,
or led into error, by any infelicities of their educa¬
tion, should not therefore be despised or rejected by
those who are more knowing and orthodox, but
should be compassionately instructed, and better
taught, as those here were by Paul. (1.) He owns
that John’s baptism was a very good thing, as far as
it went ; John verily baptized with the baptism of
repentance. By this baptism he obliged people to
be sorry for their sins, and to confess them, and turn
from them ; and to bring any to this, is a great point
gained. But, (2.) He shews them, that John’s bap¬
tism had a further reference, and he never designed
that those he baptized should rest there, but told
them, that they should believe on him who should
come after him, that is, on Christ Jesus; that his
baptism of repentance was designed only to prepare
the way of the Lord, and to dispose them to receive
and entertain Christ, whom he left them big with
expectations of ; nav, whom he directed them to ;
Behold the Lamb of God. “John was a great and
good man ; but he was only the harbinger, Christ is
the Prince ; his baptism was the porch which you
were to pass through, not the house you were to rest
in ; and therefore it was all wrong for you to be bap¬
tized into the baptism of John.”
6. When they were thus shewed the error they
Vo L. VI —2 B
I were led into, they thankfully accepted the disco¬
very, and were baptized in the name of the Lord
| Jesus, v. 5. As for Apollos, of whom it was said,
(ch. 18. 25.) that he knew the baptism of John, that
he rightly understood the meaning of it when he was
baptized with it, though he knew that only; yet,
when he understood the way of God more perfectly,
he was not again baptized, any more than Christ’s
first disciples that had been baptized with John’s
baptism, and knew it referred to the Messiah at the
door, and with an eye to that, submitted to it, were
baptized again. But to these here, who received it
only with an eye to John, and looked no further, as
if he were their saviour, it was such a fundamental
error as was as fatal to it, as it would have been for
any to be baptized in the name of Paul, 1 Cor. 1. 13.
And therefore when they came to understand them¬
selves better, they desired to be baptized in the name
of the Lord Jesus, and were so. Not by Paul him¬
self, as we have reason to think, but by some of
those who attended him. It does not therefore fol¬
low hence, that there was not an agreement between
John’s baptism and Christ’s ; or that they were not
for substance the same ; much less does it follow that
those who have been once baptized in the name of
the Father, Son, and Holy Ghost, (which is the ap¬
pointed form of Christ’s baptism,) may be again
baptized in the same name ; for those that were here
baptized in the name of the Lord Jesus, had never
been so baptized before.
II. How Paul conferred the extraordinary gifts of
the Holy Ghost upon them, v. 6.
1. Paul solemnly prayed to God to give them those
gifts, signified by his laying his hands on them, which
was a gesture used in blessing by the patriarchs,
especially in conveying the great 'trust of the pro¬
mise, as Gen. 48. 14. The Spirit being the great
promise of the New Testament, the apostles' con¬
veyed it by the imposition of hands; “The Lord
bless thee with that blessing, that blessing of bless¬
ings,” Isa. 44. 3.
2. God granted the thing he prayed for ; The Holy
Ghost came upon them in a surprising, overpower¬
ing manner, and they spake with tongues and pro¬
phesied, as the apostles did and the first Gentile
converts, ch. 10. 44. This was intended to intro¬
duce the gospel at Ephesus, and to awaken in the
minds of men an expectation of some great things
from it; and some think that it was further de¬
signed to qualify these twelve men for the work
of the ministry, and that these twelve were the el¬
ders of Ephesus, to whom Paul committed the care
and conduct of that church. They had the Spirit
of prophecy, that they might understand the mys¬
teries of the kingdom of God themselves, and the
gift of tongues, that they might preach them to every
nation and language. Oh ! what a wonderful change
was here made on a sudden in these men ; they that
but just now had not so much as heard that there was
any Holy Ghost, are now themselves filled with the
Holy Ghost ; for the Spirit, like the wind, blows
where and when he listeth.
8. And he went into the synagogue, and
spake boldly for the space of three months,
disputing and persuading the things con¬
cerning the kingdom of God. 9. But when
divers were hardened, and believed not,,
but spake evil of that way before the mul¬
titude, he departed from them, and separat¬
ed the disciples, disputing daily in the
school of one Tyrannus. 10. And this con¬
tinued by the space of two years ; so that,
all they which dwelt in Asia hearc\ the word
194
THE ACTS, XIX
of the Lord Jesus, both Jews and Greeks.
1 1 . And God wrought special miracles by
the hands of Paul : 1 2. So that from his
body were brought unto the sick handker¬
chiefs or aprons, and the diseases departed
from them, and the evil spirits went out of
them.
Paul is here very busy at Ephesus to do good.
I. He begins, as usual, in the Jews’ synagogue, and
makes the first offer of the gospel to them, that he
might gather in the lost sheep of the house of Israel,
who were now scattered upon the mountains. Ob¬
serve,
1. Where he preached to them ; in their syna¬
gogue, ( v . 8.) as Christ used to do. He went and
joined with them in their synagogue-worship, to take
off their prejudices against him, and to ingratiate
himself with them, while there was any hope of
winning upon them. Thus he would bear his testi¬
mony to public worship on sabbath-days. Where
there were no Christian assemblies yet formed, he
frequented the Jewish assemblies, while the Jews
were not as yet wholly cast off. Paul went into the
synagogue, because there he had them together,
and had them, it might be hoped, in a good frame.
2. What he preached to them ; the things con¬
cerning the 'kingdom of God among men, the great
things which concerned God’s dominion over all
men, and favour to them, and men’s subjection to
God, and happiness in God. He shewed them our
obligations to God, and interest in him, as our Crea¬
tor, by which the kingdom of God was set up — the
violation of those obligations, and the forfeiture of
that interest, by sin, by which the kingdom of God
was pulled down — and the renewing of those obli¬
gations upon us, and the restoring of us to that in¬
terest again, by the Redeemer, whereby that king¬
dom of God was again set up. Or more particularly,
the things concerning the kingdom of the Messiah,
which the Jews were in expectation of, and promised
themselves great matters from ; he opened the scrip¬
tures which spake concerning this, gave them a right
notion of this kingdom, and shewed them their mis¬
takes about it.
3. How he preached to them. (1.) He preached
argumentatively ; he disputed ; gave reasons, scrip¬
ture-reasons, for what he preached ; and answered
objections, for the convincing of men’s judgments
and consciences, that they might not only believe,
but might see cause to believe. He preached Siet-
— dialogue-wise ; he put questions to them,
and received their answers ; gave them leave to put
questions to him, and answered them. (2.) He
preached affectionately ; he persuaded ; he used not
only logical arguments, to enforce what he said upon
their understandings, but rhetorical motives, to im¬
press what he said upon their affections : shewing
them that the things he preached concerning the
kingdom of God, were things concerning themselves,
which they were nearly concerned in, and therefore
ought to concern themselves about, 2 Cor. 5. 11.
IVe fiersuade men. Paul was a moving preacher,
and was master of the art of persuasion. (3.) He
S reached undauntedly, and with a holy resolution ;
e spake boldly, as one that had not the least doubt
of the things he spake of, nor the least distrust of
him he spake from, or the least dread of them he
spake to.
4. How long he preached to them ; for the space
of three months; which was a competent time al¬
lowed them to consider of it; in that time those
among them that belonged to the election of grace
were called in, and the rest were left inexcusable.
Thus long Paul preached the gospel with much con¬
tention, (1 Thess. 2. 2.) yet he did not fail, nor was
discouraged.
5. What success his preaching had among them.
(1.) There were some that were persuaded to be
lieve in Christ ; some think that is intimated in that
word, persuading; he prevailed with them. But,
(2.) Divers continued in their infidelity, and were
confirmed in their prejudices against Christianity.
When Paul called on them before, and preached
only some general things to them, they courted his
stay among them ; ( ch . 18. 20.) but now that he set¬
tled among them, and his word came more closely
to their consciences, they were soon weary of him.
[1.] They had an invincible aversion to the gospel
of Christ themselves ; they were hardened, and be¬
lieved not ; they were resolved they would not be¬
lieve, though the truth shone in their faces with ever
such a convincing light and evidence. Therefore
they believed not, because they were hardened. [2. ]
They did their utmost to raise and keep up in others
an aversion to the gospel ; they not only entered pot
into the kingdom of God themselves, but neither did
they suffer those that were entering to go in ; for they
spake evil of that way before the multitude, to pre¬
judice them against it. ' Though they could not
shew any manner of evil in it, yet they skid all man¬
ner of evil concerning it. These sinners, like the
angels that sinned, became Satans, adversaries and
devils, false accusers.
II. When he had carried the matter as far as it
would go in the synagogue of the Jews, and found
that their opposition grew more obstinate, he left
the synagogue, because he could not safely, or rather
because he could not comfortably and successfully,
continue in communion with them. Though their
worship was such as he could join in, and they had
not silenced him, nor forbidden him to preach among
them ; yet they drove him from them with their rail¬
ing at those things which he spake concerning the
kingdom of God: they hated to be reformed, hated
to be instructed, and therefore he departed from
them. Here we are sure there was a separation,
and no schism ; for there was a just cause for it, and
a clear call to it. Now observe,
1. When Paul departed from the Jews, he took
the disciples with him, and separated them, to save
them from that untoward generation ; (according to
the charge Peter gave to his new converts, ch. 2.
40.) lest they should be infected with the poisonous
tongues of those blasphemers, he separated them
which believed, to be the foundation of a Christian
church, now that they were a competent number to
be incorporated, that others might attend with them
upon the preaching of the gospel, and might, upon
their believing, be added to them. When Paul
departed, there needed no more to separate the dis¬
ciples; let him go where he will, they will follow
him.
2. When Paul separated from the synagogue, he
set up a meeting of his own, he disputed daily in the
school of one Tyrannus ; he left the synagogue of
the Jews, that he might go on with the more free¬
dom in his work ; still he disputed for Christ and
Christianity, and was ready to answer all opponents
whatsoever in defence of them ; and he had by this
separation a double advantage, (1.) That now his
opportunities were more frequent. In the syna¬
gogue he could only preach every sabbath-day, \ch.
13. 42.) but now he disputed daily, he set up a lec¬
ture every day, and thus redeemed time : those
whose business would not permit them to come one
day, might come another day ; and those were wel¬
come, who watched daily at these gates of wisdom,
and waited daily at the posts of her doors. ' (2.) That
now they were more open. To the synagogue of
the Jews none might come, or could come, but Jews
or proselytes ; Gentiles were excluded ; but when
THE ACTS, XIX.
he set up a meeting in the school of T yrannus, both
Jews and Greeks attended his ministry, v. 10. Thus,
as he describes this gate of opportunity at Ephesus,
(1 Cor. 16. 8, 9.) a wide door and an effectual was
opened to him, though there were many adversaries.
Some think this school of Tyrannus was a divinity-
school of the Jews, and such a one they commonly
had in their great cities beside their synagogue ; they
called it Bethmidrash, the house of inquiry, or of
repetition ; and they went to that on the sabbath-
day, after they had been in the synagogue ; they go
from strength to strength, from the house of the
sanctuary to the house of doctrine. If this were such
a school, it shews that though Paul left the syna¬
gogue, he left it gradually, and still kept as near it
as he could, as he had done, ch. 18. 7. But others
think it was a philosophy-school of the Gentiles, be¬
longing to one Tyrannus, or a retiring place, (for so
the word sometimes signifies,) belonging to a
principal man or governor of the city ; some conve¬
nient place it was, which Paul and the disciples had
the use of, either for love or money.
3. Here he continued his labours for two years, \
read his lectures, and disputed daily. These two 1
years commence from the end of the three months '
which he spent in the synagogue ; (z>. 8.) after they
were ended, he continued for some time in the coun¬
try about, preaching, therefore he might justly reckon
it in all three years, as he does, ch. 20. 31.
4. The gospel hereby spread far and near; (z\
10.) All they that dwelt in Asia, heard the word of
the Lord Jesus ; not only all that dwelt in Ephesus,
but all that dwelt in that large province called Asia,
which Ephesus was the head city of ; Asia the Less
it was called. There was great resort to Ephesus
from all parts of the country, for law, traffic, reli¬
gion, or education ; which gave Paul an opportunity
of sending the report of the gospel to all the towns *
and villages of that country. They all heard the
word of the Lord Jesus. The gospel is Christ’s
word, it is a word concerning Chi'ist. This they
heard, or at least heard of it. Some of all sects,
some out of all parts both in city and country, em¬
braced this gospel, and entertained it, and by them
it was communicated to others ; and so they all heard
the word of the Lord Jesus, or might have heard it.
Probably, Paul sometimes made excursions himself
into the country, to preach the gospel, or sent his
missionaries or assistants that attended him, and
thus the word of the Lord was heard throughout
that region. Now they that sat in darkness, saw a
great light.
III. God confirmed Paul’s doctrine by miracles,
which awakened people’s inquiries after it, fixed
their affection to it, and engaged their belief of it,
v. 11, 12. I wonder we have not read of any mira¬
cle wrought by Paul since the casting of the evil
spirit out of the damsel at Philippi ; why did he not
work miracles at Thessalonica, Berea, and Athens?
Or, if he did, why are they not recorded ? Was the
success of the gospel, without miracles in the king¬
dom of nature, itself such a miracle in the kingdom
of grace, and the divine power which went along
with it such a proof of its divine original, that there
needed no other ? It is certain that at Corinth he
wrought many miracles, though Luke has recorded
none, for he tells them (2 Cor. 12. 12.) that the signs
of his apostleship were among them, in wonders and
mighty deeds.
But here at Ephesus we have a general account
of the proofs of this kind, which he gave of his di¬
vine mission.
1. They were special miracles — Auva//«c s<ru^s<ra.c.
God exerted powers that were not according to the
common course of nature : Virtutes non vulgares.
Things were done, which could by no means be
ascribed either to chance or second causes. Or, they
were not only (as all miracles are) out of the com¬
mon road ; but they were even uncommon miracles,
such miracles as had not been wrought by the hands
of any other ol the' apostles. The opposers of the
gospel were so prejudiced, that any miracles would
not serve their turn ; therefore God wrought virtu¬
tes non quaslibet, (so they render it,) something
above the common road of miracles.
2. It was not Paul that wrought them, ( What is
Paul, and what is Apollos ? ) but it was God that
wrought them by the hand of Paul. He was but
the instrument, God was the principal Agent.
3. He not only cured the sick that were brought
to him, or that he was brought to ; but from his body
were brought to the sick handkerchiefs, or aprons;
they got Paul’s handkerchiefs, or his aprons, (that
is, say some,) the aprons he wore when he worked
at his trade, and the. applying of them to the sick
cured them immediately. Or, they brought the
sick people’s handkerchiefs, or their girdles, or caps,
or head-dresses, and laid them for a while to Paul’s
body, and then took them to the sick. The forme;
is more probable. Now was fulfilled that word ol
Christ to his disciples, Greater works than these
shall ye do. We read of one that was cured by the
touch of Christ’s garment, when it was upon him,
and he perceived that virtue went out of him ; but
here were people cured by Paul’s garments when
they were taken from him. Christ gave his apos¬
tles power against unclean spirits and against all
manner of sickness, Matt. 10. 1. And accordingly
we find here, that those to whom Paul sent relief,
had it in both these cases ; for the diseases dephrted
from them, and the evil spirifs went out of them ;
which were both significant of the great design and
blessed effect of the gospel, which was to heal spi¬
ritual diseases, and to free the souls of men from the
power and dominion of Satan.
13. Then certain of the vagabond Jews,
exorcists, took upon them to call over them
which had evil spirits the name of the Lord
Jesus, saying, We adjure you by Jesus
whom Paul preacheth. 14. And there
were seven sons of one Sceva, a Jew, and
chief of the priests, which did so. 1 5. And
the evil spirit answered and said, Jesus I
know, and Paul I know ; but who are ye ?
16. And the man in whom the evil spirit
was, leaped on them, and overcame them,
and prevailed against them, so that they
fled out of that house naked and wounded.
1 7. And this was known to all the Jews
and Greeks also dwelling at Ephesus ; and
fear fell on them all, and the name of the
Lord Jesus was magnified. 1 8. A nd many
that believed came, and confessed, and
shewed their deeds. 19. Many of them
also which used curious arts brought their
books together, and burned them before all
men : and they counted the price of them,
and found it fifty thousand pieces of silver.
20. So mightily grew the word of God, and
prevailed.
The preachers of the gospel were sent forth to
carry on a war against Satan, and therein Christ
went forth conquering, and to conquer. The cast¬
ing of evil spirits out of those that were possessed,
was one instance of Christ’s victory over Satan ; but
to shew how many ways Christ triumphed over that
106
THE ACTS, XIX.
great enemy, we have here in these verses two re¬
markable instances of the conquest of Satan, not
only in those that were violently possessed by him,
but in those that were voluntarily devoted to him.
I. Here is the confusion of some of Satan’s ser¬
vants, some vagabond Jews, that were exorcists,
who made use of Christ’s name profanely and wick¬
edly in their diabolical enchantments, but were
made to pay dear for their presumption. Observe,
1. The general character of those who were gjiilty
cf this presumption ; they w'ere Jews, butvagaoond
Jews ; were of the Jewish nation and religion, but
went about from town to town, to get money by con¬
juring ; they strolled about to tell people their for¬
tunes, and pretended by spells and charms to cure
diseases, and bring people to themselves, that were
melancholy or distracted. They called themselves
exorcists, because in doing tlieir tricks they used
forms of adjuration, by such and such commanding
names. The superstitious Jews, to put a reputation
upon these magic arts, wickedly attributed the in¬
vention of them to Solomon. So Josephus ( Antiquit .
lib. 8. cap. 2.) says, that Solomon composed charms
by which diseases are cured, and devils driven out
so as never to return ; and that these operations
continued common among the Jews to this time.
And Christ seems to refer to this, (Matt. 12. 27.)
By whom do your children cast them out?
2. A particular account of some at Ephesus that
led this course of life, and.came thither in their tra¬
vels ; they were seven sons of one Sceva, a Jew, and
chief of the priests, v. 14. It is sad to see the house
of Jacob thus degenerated, much more the house of
Aaron, the family that was in a peculiar manner
consecrated to God ; it is truly sad* to see any of that
race in league with Satan. Their Father was a
chief of the priests, head of one of the twenty-four
courses of priests. One would think the temple
would find both employment and encouragement
enough for the sons of a chief priest, if they had
been twice as many. But, probably, it was a vain,
rambling, rakish humour that took them all to turn
mountebanks, and wander all the world over to cure
mad folks.
3. The profaneness they were guilty of ; they took
upon them to call over evil spirits the name of the
Lord Jesus ; not as those who had a veneration for
Christ, and a confidence in his name, as we read of
some who cast out devils in Christ's name, and yet
did not follow with his disciples, (Luke 9. 49. ) whom
he would not have to be discouraged ; but as those
who were willing to try all methods to carry on their
wicked trade, and, it should seem, had this design ;
if the evil spirits should yield to an adjuration in the
name of Jesus by those that did not believe in him,
they would say, it was no confirmation of his doc¬
trine to those that did ; for it was all one whether
they believed it or no. If they should not yield to
it, they would say, the name of Christ was not so
powerful as the other names they used, which the
devils had often by collusion yielded to. They said,
We adjure you by Jesus whom Paul preaches ; not,
“ whom we believe in, or depend upon, or have any
authority from but whom Paul preaches ; as if
they had said, “We will try what that name will
do.” The exorcists in the Romish church, who
E retend to cast the devil out of melancholy people
y spells and charms which they understand not,
and which, not having any divine warrant, cannot
be used in faith, are the followers of these vagabond
Jews.
4. The confusion they were put to in their impi¬
ous operations ; let them not be deceived, God is
not mocked, nor shall the glorious name of Jesus be
prostituted to such a vile purpose as this; what
communion hath Christ with Belial? (1.) The evil
spirit gave them a sharp reply ; (r. 15.) “ Jesus I
know, and Paul I know ; but who are ye? I know
that Jesus has conquered principalities and powers,
and that Paul has authority in his name to cast out
devils ; but what power have you to command us in
his name, or who gave you any such power ? What
have you to do to declare the power of Jesus, or to
take his covenant and commands into your mouths,
seeing you hate his instructions ?” Ps. 50. 16, 17.
This was extorted out of the mouth of the evil spirit
by the power of God, to gain honour to the gospel,
and to put those to shame, that made an ill use of
Christ’s name. Antichristian powers and factions
pretend a mighty zeal for Jesus and Paul, and to
have authority from them ; but when the matter
comes to be looked into, it is a mere worldly secular
interest that is to be thus supported ; nav, it is an
enmity to tine religion ; Jesus we know, and Paul
we know ; but who are ye ? (2. ) The man in whom
the evil spirit was, gave them a warm reception,
fell foul upon them, leaped upon them in the height
of his frenzy and rage, overcame them and all their
enchantments, prevailed against them, and was
every way too hard for them ; so that they fed out
of the house, not only naked, but wounded; their
clothes pulled off their backs, and their heads bro¬
ken. This is written for a warning to all those who
name the name of Christ, but do not depart from
iniquity. The same enemy that overcomes them
with his temptations, will overcome them with his
terrors ; and their adjuring him in Christ’s name to
let them alone will be no security to them. If wTe
resist the devil by a true and lively faith in Christ,
he will flee from us ; but if we think to resist him by
the bare using of Christ’s name, or any part of his
word, as a spell or charm, he will prevail against us.
5. The general notice that was taken of this, and
the good impression it made on many ; (■n. 17.) This
was known to all the Jews and Creeks also dwelling
at Pphesus. It was the common talk of the town ;
and the effect of it was, (1.) That men were terri¬
fied ; fear fell on them all. In this instance they
saw the malice of the devil whom they served, and
the power of Christ whom thev opposed ; and both
were awful considerations. They saw that the
name of Christ was not to be trifled with, nor his re¬
ligion compounded with the pagan superstitions.
(2.) That God was glorified ; the name of the Lord
Jesus, by which his faithful servants cast out devils,
and cured diseases, without any resistance, was the
more magnified ; for now it appeared to be a name
above every name.
II. Here is the conversion of others of Satan’s ser¬
vants, and the evidences of their conversion.
1. Those that had been guilty of wicked practices,
confessed them, v. 18. Many that had believed and
were baptized, but had not then been so particular
as they might have been in the confession of their
sins, were so terrified with these instances of the
magnifying of the name of Jesus Christ, that they
came to Paul, or some of the other ministers that
were with him, and confessed what ill lives they had
led, and what a great deal of secret wickedness their
own consciences charged them with, which the
world knew not of ; secret frauds and secret filthi¬
nesses ; they shewed their deeds; took shame to
themselves, and gave glory to God and warning to
others. These confessions were not extorted from
them, but were voluntary, for the ease of their con¬
sciences, which the late miracles had struck a ter¬
ror upon. Note, Where there is true contrition for
sin, there will be an ingenuous confession of sin to
God in every prayer, and to man whom we have
offended, when the case requires it.
2. Those that had conversed with wicked books,
burnt them ; (x». 19.) Many also of them which used
curious arts, ra vrepitpy* — impertinent things ; mul-
1 ta nihil ad se pertinentia satagentes — busy-bodies,
197
THE ACTS, XIX.
(so the word is used, 2 Thess. 3. 11. 1 Tim. 5. 13.)
that traded in the study of magic and divination ; in
books of judicial astrology, casting of nativities, tell¬
ing of fortunes, raising and laying of spirits, inter-
{ »reting of dreams, predicting future events, and the
ike ; to which same think are to be added plays,
romances, love-books, and unchaste and immodest
poems — histrionica, amatoria, saltatoria, Stres.
These, having their consciences more awakened
than ever to see the evil of those practices which
these books instructed them in, brought their books
together , and burned them before all men. Ephesus
was notorious for the use of these curious arts ; hence
spells and charms were called Literx Ephesix.
Here people furnished themselves with all those
sorts of books, and, probably, had tutors to instruct
them in those black arts. It was therefore much
for the honour of Christ and his gospel, to have such
a noble testimony borne against those curious arts,
in a place where they were so much in vogue. It is
taken for granted, that they were convinced of the
evil of these curious arts, and resolved to deal in
them no longer ; but they did not think that enough
unless they burnt their books. (1. ) Tims they shewed
a holy indignation at the sins they had been guilty of;
as the idolaters, when they were brought to repen¬
tance, said to their idols, Get ye hence ; (Isa. 30. 22.)
and cast even those of silver and gold to the moles
and to the bats, Isa. 2. 20. They thus took a pious
revenge on those things that had been the instru¬
ments of sin to them, and proclaimed the force of
their convictions of the evil of it, and that those very
things were now detestable to them, as much as ever
thev had been delectable. (2. ) Thus they shewed
their resolution never to return to the use of those
arts, and the books which related to them, again.
They were so fully convinced of the evil and danger
of them, that they would not throw the book by,
within reach of a recal, upon supposition that it was
possible they might change their mind ; but, being
steadfastly resolved never to make use of them, they
burnt them. (3.) Thus they put away a tempta¬
tion to return to them again. Had they kept the
books by them, there was danger lest, when the
heat of the present conviction was over, they should
have the curiosity to look into them, and so be in
danger of liking them and loving them again, and
therefore they burnt them. Note, Those that truly
repent of sin, will keep themselves as far as possible
from the occasions of it. (4. ) Thus they prevented
their doing mischief to others ; if Judas had been by,
he would have said, “Sell them, and give the mo¬
ney to the poor or, “ Buy Bibles and good books
with it.” But then, who could tell into whose hands
these dangerous books might fall, and what mischief
might be done by them ; it was therefore the safest
course to commit them all to the flames. Those
that are recovered from sin themselves, will do all
they can to keep others from falling into it, and are
much more afraid of laying an occasion of sin in the
way of others. (5. ) Thus they shewed a contempt
of the wealth of this world ; for the price of the books
was cast up, probably by those that persuaded them
not to burn them, and it was found to be fifty thou¬
sand pieces of silver ; which some compute to be fif¬
teen hundred pounds of our money. It is probable
that the books were scarce, perhaps prohibited,
and therefore dear. Probably, they had cost them
so much ; yet, being the devil's books, though they
had been so foolish as to buy them, they did not
think that would justify them in being so wicked as
to sell them again. (6.) Thus they publicly testified
their joy for their conversion from these wicked
practices, as Matthew did by the great feast he
made when Christ had called him from the receipt
of custom. These converts joined together in mak¬
ing this bonfire, and made it before all men. They
might have burnt the books privately, every one in
his own house, but they chose to do it together, by
consent, and to do it at’ the high cross, (as we say,)
that Christ and his grace in them might be the more
magnified, and all about them the more edified.
HI. Here is a general account cf the progress and
success of the gospel in and about Ephesus ; (u. 20.)
So mightily grew the word of God, and prevailed.
It is a blessed sight to see the word of God growing
and prevailing mightily, as it did here.
1. To see it grow extensively, by the addition of
many to the church ; when still more and more are
wrought upon by the gospel, and wrought up into a
conformity to it, then it grows ; when those that
were least likely to yield to it, and that had been
most stiff in their opposition to it, are captivated and
brought into obedience to it, then it may be said to
grow mightily.
2. To see it prevail extensively, by the advance¬
ment of those in knowledge and grace, that are ad¬
ded to the church ; when strong corruptions are
mortified, vicious habits changed, ill customs, of
long standing, broken off, and pleasant, gainful,
fashionable sins are abandoned, then it prevails
mightily ; and Christ in it goes on conquering and
to conquer.
21. After these things were ended, Paul
purposed in the spirit, when he had passed
through Macedonia and Achaia, to go to
Jerusalem, saying, After I have been there,
I must also see Rome. 22. So he sent into
Macedonia two of them that ministered
unto him, Timotheus and Erastus ; but he
himself stayed in Asia for a season. 23.
And the same time there arose no small
stir about that way. 24. F or a certain man
named Demetrius, a silversmith, which
made silver shrines for Diana, brought no
small gain unto the craftsmen ; 25. Whom
i he called together with the workmen of like
occupation, and said, Sirs, ye know that by
this craft we have our wealth. 26. More¬
over ye see and hear, that not alone at
Ephesus, but almost throughout all Asia,
this Paul hath persuaded and turned away
much people, saying that they be no gods,
which are made with hands : 27. So that
not only this our craft is in danger to be set
at nought; but also that the temple of the
great goddess Diana should be despised,
and her magnificence should be destroyed,
whom all Asia and the world worshippeth.
28. And when they heard these sayings ,
they were full of wrath, and cried out, say¬
ing, Great is Diana of the Ephesians. 29.
And the whole city was filled with confu¬
sion : and having caught Gains and Aris¬
tarchus, men of Macedonia, Paul’s com¬
panions in travel, they rushed with one
accord into the theatre. 30. And when
Paul would have entered in unto the peo¬
ple, the disciples suffered him not. 31.
And certain of the chief of Asia, which
were his friends, sent unto him, desiring
him that he would not adventure himself
J 33
THE ACTS, XIX.
into the theatre. 32. Some therefore cried
one thing, and some another : for the as¬
sembly was confused ; and the more part
knew not wherefore they were come toge¬
ther. 33. And they drew Alexander out
of the multitude, the Jews putting him for¬
ward. And Alexander beckoned with the
hand, and would have made his defence
unto the people. 34. But when they knew
that he was a Jew, all with one voice about
the space of two hours cried out, Great is
Diana of the Ephesians. 35. And when
the town-clerk had appeased the people, he
said, Ye men of Ephesus, what man is there
that knoweth not how that the city of the
Ephesians is a worshipper of the great god¬
dess Diana, and of the image which fell
down from Jupiter ? 36. Seeing then that
these things cannot be spoken against, ye
ought to be quiet, and to do nothing rashly.
37. For ye have brought hither these men,
which are neither robbers of churches, nor
yet blasphemers of your goddess. 38.
Wherefore if Demetrius, and the craftsmen
which are with him, have a matter against
any man, the law is open, and there are
deputies : let them implead one another.
39. But if ye inquire any thing concerning
other matters, it shall be determined in a
lawful assembly. 40. For we are in dan¬
ger to be called in question for this day’s
uproar, there being no cause whereby we
may give an account of this concourse. 41.
And when he had thus spoken, he dismiss¬
ed the assembly.
. Paul 5s here brought into some trouble at Ephesus’,
just when he is forecasting to go thence, and to cut
out him work elsewhere. See here,
1. How he laid his purpose of going to other
places, v. 21, 22. He was a map of vast designs for
God, and was for making his influences as far diffu¬
sive as might be. Having spent above two years at
Ephesus,
(1.) He designed a visit to the churches of Mace¬
donia and Achaia, especially of Philippi and Corinth,
the chief cities of those provinces, v. 21. There he
had planted churches, and now is concerned to visit
them. H o. purposed in the spirit ; either in his own
spirit, not communicating his purpose as yet, but
keeping it to himself; or by the direction of the
“ y Spirit, who was his Guide in all his motions,
and by whom he was led. He purposed to go and
see how the work of God went on in those places,
that he might rectify what was amiss, and encou¬
rage what was good.
(2.) Thence he designed to go to Jerusalem, to
visit the brethren there, and give an account to them
or the prospering of the good pleasure of the Lord in
his hand ; and thence he intended to go to Rome, to
go see Rome ; not as if he designed only the gratify¬
ing of his curiosity with the sight of that ancient
famous city, but because it was an expression people
commonly used, that they would go see Rome,
would look about them there ; when that which lie
designed, was, to see the Christians there, and to do
them some service, Rom. 1. 11. The good people
at Rome were the glory of the city which he lenged
for a sight of. Dr. Lightfoot supposes, it was upon
the death of the emperor Claudius, who died the
second year of Paul’s being at Ephesus, that Paul
thought of going to Rome, because while he lived
the Jews were forbidden Rome, ch. 18. 2.
(3.) He sent Timothy and Erastus into Macedo¬
nia, to give them notice of the visit he intended
them, and to get their collection ready for the poor
saints at Jerusalem. Soon after, he wrote the [first
epistle to the Corinthians, designing to follow it him¬
self, as appears 1 Cor. 4. 17, 19. I have sent to you
Timotheus ; but I will myself come to you shortly,
if the Lord will. For the present, he stayed in Asia,
m the country about Ephesus, founding churches.
2. How he was seconded in his purpose, and
obliged to pursue it by the troubles which at length
he met with at Ephesus. It was strange that he
had been quiet there so long; yet it should seem he
had met with trouble there, not recorded in this
story ; for in his epistle written at this time, he
speaks of his having fought with beasts at Ephesus,
(1 Cor. 15. 32.) which seems to be meant of his
being put to fight with wild beasts in the theatre,
according to the barbarous treatment they some¬
times gave the Christians. And he speaks of the
trouble which came to them in Asia, near Ephesus,
when he despaired of life, and received a sentence
of death within himself, 2 Cor. 1. 8, 9.
But in the trouble here related, he was worse
frightened than hurt. In general, there arose no
small stir about that way, v. 23. Some historians
say, that that famous impostor Apollonius T yanasus,
j who set up for a rival with Christ, and gave out
himself, as Simon Magus, to be some great one, was
at Ephesus about this time that Paul was there.
But it seems the opposition he gave to the gospel
was so insignificant, that St. Luke did not think it
worth taking notice of. The disturbance he gives
an account of was of another nature : let us view the
particulars of it. Here is,
I. A great complaint against Paul and the other
preachers of the gospel, for drawing people off from
the worship of Diana, and so spoiling the trade of
the silversmiths that worked for Diana’s temple.
1. The complainant is Demetrius, a silversmith,
a principal man, it is likely, of the trade, and one
that would be thought to understand and consult the
interests of it more than others of the company.
Whether he worked in other sort of plate or no, we
are not told ; but the most advantageous branch of
his trade was making silver shrines for Diana, v.
24. Some think these were medals stamped with
the effigies of Diana, or her temple, or both ; others
think they were representations of the temple, with
the image of Diana in it in miniature ; all of silver,
but so small, that people might carry them about
with them, as the papists do their crucifixes. Those
that came from far to pay their devotions at the
temple of Ephesus, when they went home bought
these little temples or shrines, to carry home with
them, for the gratifying of the curiosity of their
friends, and to preserve in their own minds the idea
of that stately edifice. See how craftsmen, and
crafty men too, above the rank of silversmiths, make
an advantage to themselves of people’s superstition,
and serve their worldly ends by it.
2. The persons he appeals to are not the magis
trates, but the mob ; he called the craftsmen toge
ther, with the workmen of like occupation, (a com¬
pany of mechanics, who had no sense of any thing
but their worldly interest,) and these he endeavours
to incense against Paul, who would be actuated as
little by reason and as much by fury as he could
desire.
3. His complaint and representation are verv full.
(1.) He lays it down for a principle, that the art
THE ACTS, XIX.
199
and mystery of making silver shrines for the wor- j
shippers oj Diana, was very necessary to be sup¬
ported and kept up ; (u. 25.) “ Ye know that by this
craft we have not only our subsistence, and our ne¬
cessary food, but our wealth ; we grow rich, and
raise estates; we live great, and have wherewithal
to maintain our pleasures ; and therefore, whatever
comes of it, we must not suffer this craft to grow
into contempt." Note, It is natural for men to be
jealous for that, whether right or wrong, by which
they get their wealth : and many have, for this
reason alone, set themselves against the gospel of
Christ, because it calls men off from those crafts
which are unlawful, how much wealth soever is to
be gotten by them.
(2.) He charges it upon Paul, that he had dis¬
suaded men from worshipping idols. The words,
as they are laid in the indictment, are, that he had
asserted, They are no gods, which are made with
hands, v. 26. Could any truth be more plain and
self-evident than this, or any reasoning more cogent
and convincing than these of the prophets, The
workman made it, therefore it is not God? The
first and most genuine notion we have of God, is,
that he has his being of himself, and depends upon
none ; but that all things have their being from him,
and their dependence on him : and then it must
follow, that those are no gods, which are the crea¬
tures of men’s fancy, and the work of men's hands.
Yet this must be looked upon as a heretical and
atheistical notion, and Paul as a criminal for main¬
taining it ; not that they could advance any thing
against this doctrine itself, but that the consequence
of it was, that not only at Ephesus, the chief city,
but almost throughout all Asia, among the country
people, who were their best customers, and whom
they thought they were surest of, he had persuaded
and turned away much people from the worship
of Diana ; so that there was not now such a de¬
mand for the silver shrines as had been, nor such
good rates given for them. There are those who
will stickle for that which is most grossly absurd and
unreasonable, and which carries along with it its
;wn conviction of falsehood, as this does, that those
■ire gods, which are made with hands, if it have but
human laws, and worldly interest and prescription,
on its side.
(3.) He reminds them of the danger which their
trade was in of going to decay. Whatever touches
that, touches them in a sensible tender part ; “ If
this doctrine gains credit, we are all undone, and
may even shut up shop ; this our craft will be set
at nought, will be convicted, and put into an ill name
as superstition, and a cheat upon the world, and
every body will run it down. This our part," (so
the word is,) “our interest or share of trade and
commerce,” mvfuviuu iffiv to “will not only
come into danger of being lost, but it will bring us
into danger, and we shall become not only beggars,
but malefactors.”
(4.) He pretends a mighty zeal for Diana, and a
jealousy for her honour ; Jvot only this our craft is 1
in danger ; if that were all, he would not have you
think that he would have spoken with so much
warmth, but all his care is, lest the temple of the j
great goddess Diana should be despised, and her
magnificence should be destroyed ; and we would
not, for all the world, see the diminution of the ho¬
nour of that goddess, whom all Asia and the world
worship „ See what the worship of Diana had to
plea$l for itself, and what was the utmost which the
most zealous bigots for it had to say in its behalf.
[1.] That it had pomp on its side ; the magnificence
of the temple was the thing that charmed them, the
thing that chained them ; they could not bear the
thoughts of any thing that tended to the diminution,
much less to the destruction, of that. [2.] That it
had numbers on its side ; All Asia and the world
worship it ; and therefore it must needs be the right
way of worship, let Paul say what he will to the
contrary. Thus, because all the world wonders after
the beast, the dragon, the devil, the god of this world,
gives him his power, and his seat, and great autho¬
rity. Rev. 13. 2, 3.
II. The popular resentment of this complaint ; the
charge was managed by a craftsryan, and was fram¬
ed to incense the common people, and it had the
desired effect ; for on this occasion they shewed,
1. A great displeasure against the gospel and the
preachers of it ; They were full of wrath, (v. 28.)
full of fury and indignation, so the word signifies.
The craftsmen went stark mad, when they were
told that their trade and their idol were both in
danger.
2. A great jealousy for the honour of their god¬
dess ; They cried out , “Great is Diana of the Ephe¬
sians ; and we are resolved to stand by lier, and live
and die in the defence of her. Are there any that ex¬
pose her to contempt, or threaten her destruction ?
Let us alone to deal with them. Let Paul say ever
so much to prove that those are no gods, which are
made with hands, we will abide by it that, whatever
comes of other gods and goddesses, Great is Diana
of the Ephesians. We must and will stand up for
the religion of our country, which we have received
by tradition from e our fathers." Thus all people
walked every one in the name of their god, and
thought well of their own ; much more should the
servants of the true God do so, who can say, This
God is our God for ever and ever.
3. A great disorder among themselves; ( v . 29.)
The whole city was full of confusion — the common
and natural effect of an intemperate zeal for a false
religion ; it throws all into confusion, dethrones rea
son, and inthrones passion ; and men run together,
not only not knowing one another’s minds, but not
knowing their own.
III. The proceedings of the mob under the power
of these resentments, and how far they were car¬
ried. •
1. They laid hands on some of Paul’s companions,
and hurried them into the theatre, v. 29. Some
think, with design there to make them fight with
beasts, as Paul had sometimes done ; or perhaps they
intended only to abuse them, and to make them a
spectacle to the crowd. Those they seized, were
Gaius and Aristarchus, of both whom we read else¬
where ; Gaius was of Derbe, ch. 20. 4. Aristarchus,
is also there spoken of, and Col. 4. 10. They came
with Paul from Macedonia, and that was their only
crime, that they were Paul’s companions in travel,
both in services and sufferings.
2. Paul, who had escaped being seized by them,
when he perceived his friends in distress for his sake,
would have entered in unto the people, to sacrifice
himself, if there were no other remedy, rather than
his friends should suffer upon his account ; and it was
an evidence of a generous spirit, and that he loved
his neighbour as himself.
3. He was dissuaded from it by the kindness of
his friends, that overruled him. (1.) The disciples
suffered him not, for it better became him to offer it
than it would have become them to suffer it. They
had reason to say to Paul, as David’s servants did to
him, when he was for exposing himself in a piece of
public service, Thou art worth ten thousand of us,
2 Sam. 18. 3. (2.) Others of his friends interposed,
to prevent his throwing of himself thus into the
mouth of danger ; they would treat him much worse
than Gaius and Aristarchus, looking upon him as the
ringleader of the party; and therefore better let
them bear the brunt of the storm than that he should
venture into it, v. 31. They were certain of the
chief of Asia, the princes of Asia — *A<r /*;£<*}. The
203
THE ACTS, XIX.
critics tell us, they were the chief ol their priests ;
or, as others, the chief of their players. Whether
they were converts to the Christian faith, (and some
such there were even of their priests and governors,)
or whether they were only well-wishers to Paul, as
an ingenuous good man, we are not told, only that
they were Paul's friends. Dr. Lightfoot suggests,
that they kept up a respect and kindness for him
ever since h & fought with beasts in their theatre, and
were afraid he should be abused so again. Note, It
is a friendly part to take more care of the lives and
comforts of good men than they do themselves. It
would be a very hazardous adventure for Paul to go
into the theatre ; it was a thousand to one that it
would cost him his life ; and therefore Paul was
overruled by his friends to obey the law of self-pre¬
servation ; and has taught us to keep out of the way
of danger as long as we can, without going out of the
way of duty. We may be called to lay down our
lives, but not to throw away our lives. It would
better become Paul to venture into a synagogue
than into a theatre.
4. The mob was in a perfect confusion ; ( v . 32.)
Some'cried one thing, and some another, according
as their fancies and passions, and perhaps the re¬
ports they received, led them ; some cried, Down
with the Jews ; others, Down with Paul ; but the
assembly was confused , as not understanding one
another’s minds, they contradicted one another, and
were ready to fly in one another’s faces for it, but
they did not understand their own ; for the truth
was, the greater part knew not wherefore they were
come together ; they knew not what began the riot,
nor who ; much less what business they had there ;
but, upon such occasions, the greatest part come
only to inquire what the matter was ; they follow
the cry, follow the crowd, increase like a snow-ball,
and where there are many there will be more.
5. The Jews would have interested themselves in
this tumult ; (in other places they had been the first
movers of such riots ; but now at Ephesus they had
not interest enough to raise the mob, and yet, when
it was raised, they had ill-will enough to set in with
it; (v. 33.) They drew Alexander out of the multi¬
tude, called him out to speak on the behalf of the
Jews against Paul and his companions ; “You have
heard what Demetrius and the silversmiths have to
say against them, as enemies to their religion ; give
us leave now to tell you what we have to say against
him as an enemy to our religion. ” The Jews put him
forward to do this, encouraged him, and told him
they would stand by him and second him ; and this
they looked upon as necessary in their own defence,
and therefore what he designed to say is called his
apologizing to the people, not for himself in particu¬
lar, but for the Jews in general, whom the worship¬
pers of Diana looked upon to be as much their ene¬
mies as Paul was ; now they would have them know
that they were as much Paul’s enemies as they
were ; and they who are thus careful to distinguish
themselves from the servants of Christ now, and are
afraid of being taken for them, shall have their
doom accordingly in the great day. Alexander
beckoned with the hand, desiring to be heard against
Paul ; for it had been strange if a persecution were
carried on against the Christians, and there were
not Jews at one end or the other of it : if they could
not begin the mischief, they would help it forward,
and so make themselves partakers o f ocher men's
sins. Some think this Alexander had been a Chris¬
tian, but had apostatized to Judaism, and therefore
was drawn out as a proper person to accuse Paul ;
and that he was that Alexander the coppersmith
that did Paul so much evil, (2 Tim. 4. 14.) and
whom he had delivered unto Satan, 1 Tim. 1. 20.
6. This occasioned the prosecutors to drop the
prosecution of Paul’s friends, and to turn it into ac¬
clamations in honout of their goddess ; (i;. 34. )
When they knew that he was a Jew, and, as such,
an enemy to the worship of Diana, (for the Jews had
now an implacable hatred to idols and idolatry,)
whatever he had to say for Paul or against him,
they were resolved not to hear him, and therefore
set the mob a shouting, “ Great is Diana of the
Ephesians ; whoever runs her down, be he Jew or
Christian, we are resolved to cry her up ; she is
Diana of the Ephesians, our Diana ; and it is our
honour and happiness to have her temple with us ;
and she is great, a famous goddess, and universally
adored ; there are other Dianas, but Diana of the
Ephesians is beyond them all, because her temple is
more rich and magnificent than any of their’s.”
This was all the cry for two hours together ; and it
was thought a sufficient confutation of Paul’s doc¬
trine, that they are not gods, which are made with
hands. Thus the most sacred truths are often run
down with nothing else but noise and clamour and
popular fury ! It was said of old concerning idola¬
ters, that they were mad upon their idols ; and here
is an instance of it. Diana made the Ephesians
great, for the town was enriched by the vast con¬
course of people from all parts to Diana’s temple
there, and therefore they are concerned by all
means possible to keep up her sinking reputation
with, Great is Diana of the Ephesians.
IV. The suppression and dispersion of these
rioters, by the prudence and vigilance of the town-
clerk ; he is called, ypx/u/uctrfu; — the scribe, or secre¬
tary, or recorder ; “the governor of the city,” so
some ; “ the register of their games,” the Olympic
games, so some ; whose business it was to preserve
the names of the victors, and theorizes they won.
With much ado he, at length, stilled the noise, so
as to be heard, and then made a pacific speech to
them, and gave us an instance of that of Solomon,
The words of wise men are heard in quiet, more
than the cry of him that rules among fools, as De¬
metrius did, Eccl. 9. 17.
1. He humours them with an acknowledgment,
that Diana was the celebrated goddess of the Ephe¬
sians, v. 35. They needed not to be so loud and
strenuous in asserting a truth which nobody denied,
or could be ignorant of ; every one knows that the
city of the Ephesians is a worshipper of the great
goddess Diana; is, vsauto/)©'; not only that the in¬
habitants were worshippers of this goddess, but the
city, as a corporation, was, by its charter, intrusted
with the worship of Diana, to take care of her tem¬
ple, and to accommodate those who came thitherto
do her homage. Ephesus is the teditua, (they say
that is the most proper word,) or the sacrist, of the
great goddess Diana. The city was more the pa¬
troness and protectress of Diana than Diana was of
the city. Such care did idolaters take for the keep¬
ing up the worship of gods made with hands, while
the worship of the true and living God is neglected,
and few nations or cities glory in patronizing and
protecting that ! The temple of Diana at Ephesus
was a very rich and sumptuous structure, but, it
should seem, the image, of Diana in the temple, be
cause they thought it sanctified the temple, was had
in greater veneration than the temple, for they per¬
suaded the people that it fell down from Jupiter,
and therefore was none of the gods that were made
with men's hands. See how easily the credulity of
superstitious people is imposed upon by the fraud of
designing men ! Because this image of Diana had
been set up time out of mind, and nobody could tell
who made it, they made the people believe it fell
down from Jupiter.
“Now these things,” says the town-clerk very
gravelv, (but whether seriously or no, and as one
that did himself believe them, may be questioned,)
“ cannot be spoken against; they have obtained
201
THE ACTS, XX.
such universal credit, that you need not fear contra¬
diction, it can do you no prejudice.” Some take it
thus ; “ Seeing the image of Diana fell down from
Jupiter, as we all believe, then what is said against
gods made with hands, does not at all affect us.”
2. He cautions them against all violent and tumul¬
tuous proceedings, which their religion did not need,
nor could receive any real advantage from ; (y. 36. )
Ye ought to be quiet and to do nothing rashly. A
very good rule this is to be observed at all times,
both in private and public affairs ; not to be hasty
and precipitate in our motions, but to deliberate,
and take time to consider ; not to put ourselves or
others into a heat, but to be calm and composed,
and always keep reason in the throne, and passion
under check. This word should be ready to us, to
command the peace with, when ourselves or those
about us are growing disorderly ; We ought to be
uiet, and to do nothing rashly ; to do nothing in
aste, which we may repent of at leisure.
3. He wipes off the odium that had been cast upon
Paul and his associates, and tells them, they were
not the men that they were represented to them to
be ; (y. 37.) “ Ye have brought hither these men,
and are ready to pull them to pieces ; but have you
considered what is their transgression and what is
their offence ? What can you prove upon them ?
They are not robbers of churches, you cannot charge
them with sacrilege, or the taking away of any dedi¬
cated thing ; they have offered no violence to Di¬
ana’s temple or the treasures of it ; nor are they
blasphemers of your goddess ; they have not given
any opprobrious language to the worshippers of Di¬
ana, nor spoken scurrilously of her or her temple.
Why should you prosecute them with all this vio¬
lence, who, though they are not of your mind, yet
do not inveigh with any bitterness against you ?
Since they are calm, why should you be hot ?” It
was the idol in the heart that they levelled all their
force against, by reason and argument ; if they can
but get that down, the idol in the temple will fall of
course. Those that preach against idolatrous chur¬
ches, have truth on their side, and ought vigorously
to maintain it, and press it on men’s consciences ;
but let them not be robbers of those churches, ( on
the prey laid they not their hand, Esther 9. 15, 16.)
nor blasphemers of those worships ; with meekness
instructing, not with passion and foul language re¬
proaching, those that oppose themselves ; for God’s
truth, as it needs not man’s lie, so it needs not man’s
intemperate heat. The wrath of man worketh not
the righteousness of God.
4. He turns them over to the regular methods of
the law, which ought always to supersede popular
tumults, and in civilized well-governed nations will
do so. A great mercy it is to live in a country where
provision is made for the keeping of the peace, and
the administration of public justice, and the appoint¬
ing of a remedy for every wrong ; and herein we of
this nation are as happy as any people.
(1.) If the complaint was of a private injury, let
them have recourse to the judges and courts of jus¬
tice, which were kept publicly at stated times. If
Demetrius, and the company of the silversmiths,
that have made all this rout, find themselves ag¬
grieved, or any privilege they are legally entitled to
infringed or entrenched upon, let them bring their
action, take out a process, and the matter shall be
fairly tried, and justice done ; The law is open, and
there are deputies ; there is a proaonsul and his dele¬
gate, whose business it is to hear both sides, and to
determine according to equity ; and in their deter¬
mination all parties must acquiesce, and not be their
own judges, nor appeal to the people. Note, The
law is good if a man use it lawfully, as the last re¬
medy, noth for the discovery' of aright disputed, and
the recovery of a right denied.
Vol. VI. — 2 C
(2.) If the complaint was of a public grievance,
relating to the constitution, it must be redressed,
not by a confused rabble, but by a convention of the
states ; ( v . 39.) IJ ye inquire any thing concerning
other matters, that are of a common concern, it shall
be determined in a lawful assembly of the aldermen
and common-council, called together in a regular
way by those in authority. Note, Private persons
should not intermeddle in public matters, so as to
anticipate the counsels of those whose business it is
to take cognizance of them ; we have enough to do
to mind our own business.
5. He makes them sensible of the danger they
were in, and of the premunire they had run them¬
selves into by this riot ; ( v . 40.) “It is well if we
be not called in question for this day’s uproar, if we
be not complained of at the emperor’s court, as a
factious and seditious city, and if a quo warranto be
not brought against us, and our charter taken away;
for there is no cause whereby we may give an account
of this concourse, we have nothing to say in excuse
of it ; we cannot justify ourselves in breaking the
peace, by saying, that others broke it first, and we
only acted defensively ; we have no colour for any
such plea ; and therefore let the matter go no fur¬
ther, for it has gone too far already.” Note, Most
people stand in awe of men’s judgment more than
of the judgment of God. How well were it if we
•would thus still the tumult of our disorderly appe¬
tites and passions, and check the violence of them,
with the consideration of the account wemust shortly
give to the judge of heaven and earth for all these
disorders ! We are iji danger to be called in question
for this day’s uproar, in our hearts, in our houses ;
and how shall sve answer it, there being no cause,
no just cause, or no proportionable one, whereby we
may gwe an account of this concourse, and of this
heat and violence ? As we must repress the inordi-
nacy of our appetites, so also of our passions, with
this, that for all these things God will bring us into
judgment; (Eccl. 11. 9.) and we are concerned to
manage ourselves, as those that must gh'e accounts
6. When he had thus shewed them the absurdity
of their riotous meeting, and the ill consequences
that might follow from it, he advised them to sepa¬
rate with all speed; (x\ 41.) he dismissed the as¬
sembly, ordered the crier perhaps to give notice that
all manner of persons should peaceably depart and
go about their own business, and they did so. See
here, (1.) How the overruling providence of God
preserves the public peace, by an unaccountable
power over the spirits of men ! Thus the world is
kept in some order, and men are restrained from
being as the fishes of the sea, where the greater de¬
vour the lesser. Considering what an impetuous,
furious thing, what an ungovernable, untameable
wild beast the mob is, when it us up, we shall see
reason to acknowledge God’s goodness, that we are
not always under the tyranny of it. He stills the
noise of the sea, the noise of her waves, and (which
is no less an instance of his almighty power) the tu¬
mult of the people, Ps. 65. 7. (2.) See how many
ways God has of protecting his people ! Perhaps
this town-clerk was no friend at all to Paul, or the
gospel he preached, yet his human prudence is
made to serve the divine purpose. Many are the
troubles of the righteous, but the Lord delwereth
them out of them all.
CHAP. XX.
In this chapter, we have, I. Paul’s travels up and down about
Macedonia, Greece, and Asia, and his coming at length to
Troas, v. 1 . . 6. II. A particular account of his spending
one Lord’s-day at Troas, and his raising Eutvchus to life
there, v. 7 . . 12. III. His progress, or circuit, for the
visiting of the churches he had planted, in his way toward
Jerusalem, where he designed to be by the nest feast of
pentecost, v. 13 . . 16. IV. The farewell sermon he
202
THE ACTS, XX.
preached to the presbyters of Ephesus, now that he was
leaving that country, v. 17 . . 35. V. The very sorrowful
parting between him and them, v. 36 . . 38. And in all
these we find Paul very busy to serve Christ, and to do
good 'to the souls of men, not only in the conversion of
heathens, but in the edification of Christians.
1. A ND after the uproar was ceased,
l\. Paul called unto him the disciples,
and embraced them , and departed for to go
into Macedonia. 2. And when he had
gone over those parts, and had given them
much exhortation, he came into Greece,
3. And there abode three months. And
when the Jews laid wait for him, as he was
about to sail into Syria, he purposed to re¬
turn through. Macedonia. 4. And there
accompanied him into Asia Sopater of Be¬
rea ; and of the Thessalonians, Aristarchus
and Secundus ; and Gaius of Derbe, and
Timotheus; and of Asia, Tychicus and
Trophimus. 5. These going before tarried
for us at Troas. 6. And we sailed away
from Philippi after the days of unleavened
bread, and came unto them to Troas in
five days ; where we abode seven days.
These travels of Paul which are thus briefly re¬
lated, if all in them had been recorded that was me¬
morable, and worthy to be written in letters of gold,
the world would not have contained the books that
should be written ; and therefore we have only some
general hints of occurrences, which therefore ought
to be the more precious. Here is,
I. Paul’s departure from Ephesus ; he had tar¬
ried there longer than he had done at any one place
since he was ordained to the apostleship of the Gen¬
tiles ; and now it was time to think of removing, for
he must preach in other cities also ; but after this,
to the end of the scripture-history of his life, (which
is all we can depend upon,) we never find him
breaking up fresh ground again, nor preaching the
os/iel there where Christ had not been named, as
itherto he had done ; (Rom. 15. 20.) for in the
close of the next chapter we find him made a pri¬
soner, and so continued, and so left, at the end of
this book.
1. Paul left Ephesus soon after the uproar was
ceased, looking upon the disturbance he met with
there, to be an indication of Providence to him not
to stay there any longer, v. 1. His remove might
somewhat appease the rage of his adversaries, and
gain better quarter for the Christians there. Cur-
renti cede furori — It is good to lie by in a storm.
Yet some think, that before he now left Ephesus, he
wrote the first epistle to the Corinthians, and that
his fighting with beasts at Ephesus, which he men¬
tions in that epistle, was a figurative description of
this uproar ; but I rather take that literally.
2. He did not leave them abruptly and in a fright,
but took leave of them solemnly ; He called unto
him the disciples, the principal persons of the con¬
gregation, and embraced them, took leave of them
(saith the Syriac) with the kiss of love, according to
the usage of the primitive church. Loving friends
know not how well they love one another till they
come to part, and then it appears how near they lay
to one another’s hearts.
II. His visitation of the Greek churches, which
he had planted, and more than once watered, and
which appear to have laid very near his heart.
1. He went first to Macedonia, ( 'y . 1.) according
tn his purpose before the uproar ; (c/;. 19. 21.) there
lie visited the churches of Philippi and Thessalonica,
and gave them much exhortation, v. 2. Paul’s visits
to his friends were preaching visits, and his preach¬
ing was large and copious, he gave them much ex¬
hortation ; he had a great deal to say to them, and
did not stint himself in time ; he exhorted them to
many duties, in many cases, and (as some read it)i
with many reasonings. He enforced his exhorta-j
tion with a great variety of motives and arguments.!
2. He stayed three months in Greece, (v. 2, 3.)
that is, in Achaia, as some think, for thither also he
purposed to go, to Corinth, and thereabout, (ch. 19.
21.) and, no doubt, there also he gave the disciples
much exhortation, to direct and confirm them, and
engage them to cleave to the Lord.
HIT The altering of his measures ; for we cannot
always stand to our purposes ; accidents unforeseen
put us upon new counsels, which oblige us to pur¬
pose with a proviso.
1. Paul was about to sail into Syria, to Antioch,
whence he was first sent out into the service of the
Gentiles, and which therefore in his journeys he
generally contrived to take in his way ; but he
changed his mind, and resolved to return through
Macedonia, the same way he came.
2. The reason was, because the Jews, expecting
he would steer that course as usual, had way-laid
him, designing to be the death of him ; since they
could not get him out of the way by stirring up both
mobs and magistrates against him, which they had
often attempted, they contrived to assassinate him.
Some think, they laid wait for him, to roll him of
the money that he was carrying to Jerusalem for
the relief of the poor saints there ; but considering
how very spiteful the Jews were against him, I sup¬
pose they thirsted for his blood more than for his
money.
IV. His companions in his travels when he went
into Asia ; they are here named, v. 4. Some of
them were ministers, whether they were all so or
no, is not certain ; Sopater of Berea, it is likely, is
the same with Sosipater, who is mentioned Rom.’ 16.
21. Timothy is reckoned among them, for though
Paul, when he departed from Ephesus, (y. 1.) left
Timothy there, and afterward wrote his first epistle
to him thither, to direct him as an evangelist how to
settle the church there, and in what hands to leave
it ; (see 1 Tim. 1. 3. — 3. 14, 15. which epistle was
intended for direction to Timothy what to do, not
only at Ephesus where he now was, but also at other
places where he should be in like manner left, or
whither he should be sent to reside as an evangelist;
and not to him only, but to the other evangelists that
attended Paul, and were in like manner employed ;)
yet he soon followed him, and accompanied him,
with others here named.
Now, one would think, that this was no good hus¬
bandry to have all these worthy men accompanying
Paul, for there was more need of them where Paul
was not, than where he was ; but so it was ordered,
1. That they might assist him in instructing such
as by his preaching were awakened and startled ;
wherever Paul came, the waters were stirred, and
then there was need of many hands to help the
cripples in. It was time to strike when the iron was
hot.
2. That they might be trained up by him, and fit¬
ted for future service ; might fully know his doc¬
trine, and manner of life, 2 Tim. 3. 10. Paul’s bodily
presence was weak and despicable, and therefore
these friends of his accompanied him, to put a repu¬
tation upon him, to keep him in countenance, and to
intimate to strangers, who would be apt to judge by
the sight of the eye, that he had a great deal in him
truly valuable, which was not discovered upon the
outward appearance.
V. His coming to Troas, where he had appointed
a general rendezvous of his friends.
203
THE ACTS, XX.
2. They went before, and stayed for him at Troas,
( y . 5.) designing to go along with him to Jerusalem,
as Trophimus particularly did, ch. 21. 29. We
should not think it hard to stay a while for good
company in a journey.
2. Paul made the best of his way thither ; and, it
should seem, Luke was now in company with him ;
for he says, IVe sailed from Philippi; (v. 6.) and
the first time we find him in his company, was here at
Troas, ch. 16. 11. The days of unleavened bread are
mentioned only to describe the time, not to intimate
that Paul kept the passover after the manner of the
Jews ; for just about this time he had written in his
first epistle to the church of Corinth, and taught,
that Christ is our Passover, and a Christian life our
feast of unleavened bread ; (1 Cor. 5. 7, 8.) and
when the substance was come, the shadow was done
away. He came to them to Troas, by sea, in Jive
days, and when he was there stayed but seven days.
There is no remedy, but a great deal of time will
unavoidably be lost, in travelling to and fro by those
who go about doing good, yet it shall not be put upon
the score of lost time. Paul thought it worth while
to bestow Jive days in going to Troas, though it was
but for an opportunity of seven days stay there ; but
he knew, and so should we, how to redeem even jour¬
neying time, and make it turn to some good account.
7. And upon the first day of the week,
when the disciples came together to break
bread, Paul preached unto them, ready to
depart on the morrow ; and continued his
speech until midnight. 8. And there were
many lights in the upper chamber, where
they were gathered together. 9. And there
sat in a window a certain young man
named Eutychus, being fallen into a deep
sleep : and as Paul was long preaching, he
sunk down with sleep, and fell down from
the third loft, and was taken up dead. 1 0.
And Paul went down, and fell on him, and
embracing him said, Trouble not your¬
selves ; for his life is in him. 11. When he
therefore was come up again, and had
broken bread, and eaten, and talked a long
while, even till break of day, so he depart¬
ed. 12. And they brought the young man
alive, and were not a little comforted.
We have here an account of what passed at Troas
the last of the seven days that Paul stayed there.
I. There was a solemn religious assembly of the
Christians that were there, according to their con¬
stant custom, and the custom of all the churches.
1. The disciples came together, v. 7. Though they
read, and meditated, and prayed, and sung psalms,
apart, and thereby kept up their communion with
God, yet that is not enough ; they must come toge¬
ther to worship God in concert, and so keep up their
communion with one another, by mutual counte¬
nance and assistance, and testify their spiritual com¬
munion with all good Christians. There ought to be
stated times for the disciples of Christ to come toge¬
ther ; though they cannot all come together in one
place, yet as many as can.
2. They came together upon the first day of the
week, which they called the Lord's day, (Rev. 1.
10.) the Christian sabbath, celebrated to the honour
of Christ and the Holy Spirit, in remembrance of
the resurrection of Christ, and the pouring out of the
Spirit, both on the first day of the week. This is
here said to be the day when the disciples came toge¬
ther, that is. when it was their practice to come to¬
gether in all the churches. Note, The first day of
the week is tc be religiously observed by all the dis¬
ciples of Christ ; and it is a sign between Christ and
them, for by this is known that they are his disci¬
ples ; and it is to be observed in solemn assemblies,
which are, as it were, the courts held in the name
of our Lord Jesus, and to his honour, by his minis¬
ters, the stewards of his courts, and to which all
that hold from and under him, owe suit and service,
and at which they are to make their appearance, as
tenants at their Lord’s courts, and the first day of
the week is appointed to be the court-day.
3. They were gathered together in an upper cham¬
ber ; (i>. 8. ) they had no temple or synagogue to
meet in, no capacious, stately chapel, but met in a
private house, in a garret. As they were few, and
did not need, so they were poor, and could not build,
a large meeting-place ; yet they came together, in
that despicable, inconvenient place. It will be no
excuse ior our absenting ourselves from religious as¬
semblies, that the place of them is not so decent or
so commodious as we would have it to be.
4. They came together to break bread, that is, to
celebrate the ordinance of the Lord’s supper ; that
one instituted sign of breaking the bread, being put
for all the . rest. The bread which we break, is the
communion of the body of Christ, 1 Cor. 10. 16. In
the breaking of the bread, not only the breaking of
Christ’s body for us, to be a sacrifice for our sins, is
commemorated, but the breaking of Christ’s body
to us, to be food and a feast for our souls, is signified.
In the primitive times it was the custom of many
churches to receive the Lord’s supper every Lord's
day, celebrating the memorial cf Christ’s death in
the former, with that of his resurrection in the lat¬
ter ; and both in concert, in a solemn assembly, to
testify their joint concurrence in the same faith’ and
worship.
II. In this assembly Paul gave them a sermon, a
long sermon, a farewell sermon, v. 7.
1. He gave them a sermon, he preached to them ;
though they were disciples already, yet it was very
necessary they should have the word of God preach¬
ed to them, in order to their increase in knowledge
and grace. Observe, The preaching of the gospel
ought to accompany the sacraments. Moses read
the book of the covenant in the audience of the peo¬
ple, and then sprinkled the blood of the covenant,
which the Lord had maae with them concerning all
these words, Exod. 24. 7, 8. What does the seal
signify without a writing ?
2. It wag a farewell sermon, he being ready to de¬
part on the morrow; when he was gone, they might
have the same gospel preached, but not ashe preach¬
ed it ; and therefore they must make the "best use of
him that they could while they had him. Farewell
sermons are usually in a particular manner affecting
both to the preacher and to the hearers.
3. It was a very long sermon, he continued his
speech until midnight ; for he had a great deal to
say, and knew not that ever he should have another
; opportunity of preaching to them. After they had
i received the Lord’s supper, he preached to them the
[ duties they had thereby engaged themselves to, and
the comforts they were interested in, and in this he
J was very large and full and particular. There may
be occasion for ministers to preach, not only in sea-
j son, but out of season. We know some that would
i have reproached Paul for this as a long-winded
preacher, that tired his hearers ; but they were wil¬
ing to hear, he saw them so, and therefore continued
I his speech, he continued it till midnight ; perhaps,
they met in the evening, for privacy, or in conformi¬
ty to the example of the disciples, who came together
on the first Christian sabbath in the evening. It is
probable that he had preached to them in the mom-
204
THE ACTS, XX.
ing, and yet thus lengthened out his evening sermon
even till midnight ; we wish we had the heads of
this long sermon, but we may suppose it was for sub¬
stance the same with his epistles. The meeting be¬
ing continued till midnight, there ivere candles set
up, many lights, (v. 8.) that the hearers might turn
to the scriptures Paul quoted, and see whether these
things were so ; and that this might prevent the re¬
proach of their enemies, who said they met in the
night for works of darkness.
ill. A young man in the congregation, that slept
at sermon, was killed by a fall out of the window,
but raised to life again ; his name signifies one that
had good fortune, Eutychus, bene fortunatus ; and
he answered his name. Observe,
1. The infirmity with which he was overtaken.
It is probable that his parents brought him, though
but a boy, to the assembly, out of a desire to have
him well instructed in the things of God, by such a
preacher as Paul. Parents should bring their chil¬
dren to hear sermons as soon as they can hear with
understanding, (Neh. 8. 2.) even the little ones,
Deut. 29. 11. Now this youth was to be blamed, (1.)
That he presumptuously sat in the window, unglazed
perhaps, and so exposed himself ; whereas if he
could have been content to sit on the floor, he had
been safe. Boys that love to climb, or otherwise en¬
danger themselves, to the grief of their parents, con¬
sider not how much it is also an offence to God. (2. )
That he slept, nay he fell into a deep sleep when
Paul was fireaching ; which was a sign he had not
duly attended to the things that Paul spake of,
though they were weighty things. The peculiar no¬
tice taken of his sleeping, makes us willing to hope
none of the rest slept, though it was sleeping time
and after supper ; but this youth fell fast asleep, he
was carried away with it ; so the word is : which in¬
timates, that he strove against it, but was overpow¬
ered by it, and at last sunk down with sleefi.
2. The calamity with which he was seized here¬
in ; He fell down from the third loft, and was taken
ufi dead. Some think that the hand of Satan was in
it, by the divine permission, and that he designed it
for a disturbance to this assembly, and a reproach to
Paul and it. Others think that God designed it for
a warning to all people to take heed of sleeping when
they are hearing the word preached ; and certainly
we are to make that use of it. We must look upon
it as an evil thing, as a bad sign of our low esteem of
the word of God, and a great hinderance to our pro¬
fiting by it : we must be afraid of it, do what we can
to prevent our being sleepy, not compose ourselves
to sleep, but get our hearts affected with the word
we hear to such a degree as may drive sleep far
enough ; let us watch and firay, that we enter not
into temptation; and by it into worse ; let the punish¬
ment of Eutychus strike an awe upon us, and shew
us how jealous God is in the matters of his worship ;
Be not deceived ; God is not mocked. See how se¬
verely God visited an iniquity that seemed little, and
but in a youth, and say, Who is able to stand before
this holy Lord God? Apply to this story that lamen¬
tation, (Jer. 9. 20, 21.) Hear the word of the Lord,
for death is come up into the windows, to cut off the
children from without, and the young men from the
streets.
3. The miraculous mercy shewed him in his reco¬
very to life again, v. 10. It gave a present distrac¬
tion to the assembly, and an interruption to Paul’s
preaching ; but it proved an occasion of that which
was a great confirmation to his preaching, and help¬
ed to set it home, and make it effectual.
(1.) Paul fell on the dead body and embraced it,
thereby expressing a great compassion to, and an
affectionate concern for, this young man ; so far was
he from saying, “ He was well enough served for
minding so little what I said !” Such tender spirits
as Paul had, are much affected with sad accidents ot
this kind, and are far from judging and censuring
those that fall under them, as if those on whom the
tower of Si/oam fell, were sinners above all that
dwelt at Jerusalem ; I tell you, nay. But this was
not all ; his falling on him, and embracing him, were
in imitation of Elijah, (1 Kings 17. 21.) and Elisha,
(2 Kings 4. 34. ) in order to the raising of him to life
again ; not that this could as a means contribute any
thing to it, but as a sign it represented the descent of
that divine power upon the dead body, for the put¬
ting of life into it again, which at the same time he
inwardly, earnestly, and in faith, prayed for.
(2. ) He assured them that he was returned to life,
and it would appear presently. Various specula¬
tions, we may suppose, this ill accident had occa¬
sioned in the congregation, but Paul puts an end to
them ; “ Trouble not yourselves, be not in any dis¬
order about it, let it not put you into any hurry, for his
life is in him ; he is not dead, but sleepeth ; lay him a
while upon a bed, and he will come to himself, for
he is now alive. ” Thus, when Christ raised Laza¬
rus, he said, Father, I thank thee, that thou hast
heard me.
(3.) He returned to his work immediately after
this interruption ; v. 11. He came up again to the
meeting, they broke bread together in a love-feast,
which usually attended the eucharist, in token ol
their communion with each other, and for the con¬
firmation of friendship among them ; and they talked
a long while, even till break of day. Paul did not
now go on in a continued discourse, as before, but he
and his friends fell into a free conversation, the sub¬
ject of which, no doubt, was good, and to the use of
edifying. Christian conference is an excellent means
of promoting holiness, comfort, and Christian love.
They knew not when they should have Paul’s com¬
pany again, and therefore made the best use they
could of it when they had it, and reckoned a night’s
sleep well lost for that purpose.
(4. ) Before they parted, they brought the young
man alive into the congregation, every one congratu¬
lating him upon his return to life from the dead, and
they were not a little comforted, v. 12. It was mat¬
ter of great rejoicing among them, not only to the re¬
lations of the young man, but to the whole society,
as it not only prevented the reproach that would
otherwise have been cast upon them, but contribu¬
ted very much to the credit of the gospel.
1 3. And we went before to ship, and sail¬
ed unto Assos, there intending to take in
Paul : for so had he appointed, minding
himself to go afoot. 14. And when he met
with us at Assos, we took him in, and came
to Mitylene. 15. And we sailed thence,
and came the next day over against Chios ;
and the next day we arrived at Samos, and
tarried at Trogyllium ; and the next day we
came to Miletus. 16. For Paul had deter¬
mined to sail by Ephesus, because he would
not spend the time in Asia : for he hasted, if
it were possible for him, to be at Jerusalem
the day of pentecost.
Paul is hastening towards Jerusalem, but strives to
do all the good he can by the way, £< tv ssnpiJay, “ as
it were by the by he had called at Troas, and done
good there ; and now, he makes a sort of a coasting
voyage, the merchants would call a trading voyage,
going from place to place, and no doubt endeavour¬
ing to make every place he came to the better for
him, as every good man should do.
1. He sent his companion*; by sea to Assos, but he
205
THE ACTS, XX.
himself was minded to go afoot, v. 13. He had de¬
creed or determined within himself, that whatever
importunity should be used with him to the contra¬
ry, urging either his case or his credit, or the con-
veniency of a ship that offered itself, or the company
of his friends, he would foot it to Assos : and if the
land-way which Paul took was the shorter way, yet
it is taken notice of by the ancients as a rough way ;
(Homer, Iliad 6. and Eustathius upon him, say, it
was enough to kill one to go on foot to Assos, Lorin.
in locum ; ) yet that way Paul would take ;
1. That he might call on his friends by the way,
and do good among them, either converting sinners
or edifying saints ; and in both he was serving his
great Master, and carrying on his great work. Or,
2. That he might inure himself to hardship, and
not seem to indulge his ease. Thus he would by vo¬
luntary instances of mortification and self-denial keep
under the body, and bring it into subjection, that he
might make his sufferings for Christ, when he was
called out to them, the more easy, 2 Tim. 2. 3. We
should use ourselves to deny ourselves.
II. At Assos he went on board with his friends,
there they look him in ; for by this time he had
enough of his walk, and was willing to betake him¬
self to the other way of travelling ; or perhaps he
could not go any further by land, but was obliged to
go by water. When Christ sent his disciples away
by ship, and tarried behind himself, yet he came to
them, and they took him it?, Mark 6. 45, 51.
III. He made the best of his way to Jerusalem ;
his ship passed by Chios, ( v . 15. ) touched at Sa mos ;
(these are places of note among the Greek writers,
both poets and historians ;) they tarried a while at
Trogy Ilium, the sea-port next to Samos ; and the
next day they came to Miletus, the sea-port that lay
next to Ephesus ; for (y. 16. ) he had determined not
to go to Ephesus at this time, because he could not
go thither but he would be urged by his friends,
whose importunity he could not resist, to make some
stay with them there ; and because he was resolved
not to stay, he would not put himself into a tempta¬
tion to stay ; for he hasted, if it were possible for him,
to be at Jerusalem the day of pentecost. He had
been at Jerusalem, about four or five years ago, (ch.
18. 21, 22.) and now he was going thither again to
pay his continued respects to that church, which he
was careful to keep a good correspondence with,
that he might not be thought alienated from it by his
commission topreach among the Gentiles. He aim¬
ed to be there by the feast of pentecost, because it
was a time of concourse, which would give him an
opportunity of propagating the gospel among the
Jews and proselytes, who came fr<?m all parts to
worship at the feast : and the feast of pentecost had
been particularly made famous among the Chris¬
tians, by the pouring out of the Spirit. Note, Men
of business must fit themselves, and it will contribute
to the expediting of it, to set time (with submission
to Providence) and strive to keep it ; contriving to
do that first which we judge to be most needful, and
not suffering ourselves to be diverted from it. It is a
pleasure to us to be with our friends, it diverts us,
nothing more ; but we must not by it be diverted from
our work. When Paul has a call to Jerusalem, he
will not loiter away the time in Jlsia, though he had
more and kinder friends there. This is not the world
we are to be together in ; we hope to be so in the
other world.
17. And from Miletus he sent to Ephe¬
sus, and called the elders of the church. 1 8.
And when they were come to him, he said
unto them, Ye know, from the first day
that I came into Asia, after what manner
I have been with you at all seasons, 1 9.
Serving the Lord with all humility of mind,
and with many tears, and temptations,
which befell me by the lying in wait of the
Jews : 20. And how I kept back nothing
that was profitable unto you , but have shew¬
ed you, and have taught you publicly, and
from house to house, 21. Testifying both
to the Jews, and also to the Greeks, repent¬
ance toward God, and faith toward our
Lord Jesus Christ. 22. And now, behold,
I go bound in the spirit unto Jerusalem, not
knowing the tilings that shall befall me
there : 23. Save that the Holy Ghost wit-
nesseth in every city, saying that bonds and
afflictions abide me. 24. But none of these
things move me, neither count 1 my life
dear unto myself, so that I might finish my
course with joy, and the ministry, which I
have received of the Lord Jesus, to testify
the gospel of the grace of God. 25. And
now, behold, I know that ye all, among
whom 1 have gone preaching the kingdom
of God, shall see my face no more. 26.
Wherefore I take you to record this day,
that I um pure from the blood of all men.
27. For I have not shunned to declare unto
you all the counsel of God. 28. Take heed
therefore unto yourselves, and to all the
flock, over the which the Holy Ghost hath
made .you overseers, to feed the church of
God, which he hath purchased with his
own blood. 29. For I know this, that after
my departing shall grievous wolves enter
in among you, not sparing the flock. 30.
Also of your own selves shall men arise,
speaking perverse things, to draw away
disciples after them. >31. Therefore watch,
and remember, that by the space of three
years I ceased not to warn every one night
and day with teals. 32. And now, bre¬
thren, I commend you to God, and to the
word of his grace, which is able to build
you up, and to give you an inheritance
among all them w hich are sanctified. 33.
I have coveted no man’s silver, or gold, or
apparel. 34. Yea, ye yourselves know,
that these hands have ministered unto my
necessities, and to them that were with me.
35. 1 have shewed you all things, how that
so labouring ye ought to support the weak,
and to remember the words of the Lord
Jesus, how he said, It is more blessed to
give than to receive.
It should seem, the ship Paul and his companions
were embarked in for Jerusalem, attended him on
purpose, and stayed or moved as he pleased ; foi
when he came to Miletus, he went ashore, and tar
ried there so long as to send for the elders of Ephe¬
sus to come to him thither; for if he had gone up to
Ephesus, he could never have got away from them.
These elders, or presbyters, some think, were those
206
THE ACTS, XX.
twelve who received the Holy Ghost by Paul’s |
hands, ch. 19. 6. But beside those, it is probable
that Timothy had ordained other elders there for
the service of that church, and the country about ;
these Paul sent for, that he might instruct and en¬
courage them to go on in the work to which they
had laid their hands. And what instructions he
gave to them, they would give to the people under
their charge.
It is a very pathetic and practical discourse with
which Paul here takes leave of these elders, and
has in it much of the excellent spirit of this good
man.
I. He appeals to them concerning both his life
and doctrine, all the time he had been in and about
Ephesus; ( v . 18.) “ Ye know after what manner I
have been with you, and how I have done the work
of an apostle among you.” He mentions this, (1.)
As a confirmation of his commission, and conse¬
quently of the doctrine he had preached among
them. They all knew him to be a man of a serious,
gracious, heavenly spirit, that he was no designing
self-seeking man, as seducers are ; he could not have
been carried on with so much evenness and con¬
stancy in his services and sufferings, but by the
power of divine grace. The temper of his mind,
and the tenour both of his preaching and conversa¬
tion, were such as plainly spoke that God was with
him of a truth, and that he was actuated and ani¬
mated by a better spirit than his own. (2.) As an
instruction to them in whose hands the work was
now left, to follow his example ; “ Ye know after
w/iat manner I have been with you, how I have con¬
ducted myself as a minister ; in like manner be you
with those that are committed to your charge when
1 am gone; (Phil. 4. 9.) What you have seen in me
that is good, do. ”
1. His spirit and conversation were excellent and
exemplary ; they knew after what manner he had
been among them, and how he had had his conver¬
sation toward them, in simplicity , and godly sincerity,
2 Cor. 1. 12. How holily, justly, and unblamably
he behaved himself, and how gentle he was toward
them, 1 Thess. 2. 7, 10.
(1.) He had conducted himself well all along,
from the very first day that he came into Asia ; at
all seasons ; the manner of his entering in among
them was such as nobody could find fault with. He
appeared from the first day they knew him, to be a
man that aimed not only to do well, but to do good,
wherever he came. He was a man that was con¬
sistent with himself, and all of a piece ; take him
where you would, he was the same at all seasons,
he did not turn with the wind, nor change with the
weather, but was uniform, like a die, which, throw
it which way you will, lights on a square side.
(2. ) He had made it his business to serve the Lord;
to promote the honour of God, and the interest of
Christ and his kingdom among them ; he never
served himself, nor made himself a servant of men,
of their lusts and humours, nor was he a time-server;
but he made if his business to serve the Lord. In
his ministry, in his whole conversation, he proved
himself what he wrote himself, Paul a servant of
Jesus Christ, Rom. 1. 1.
(3.) He had done his work with all humility of
mind — y.*ra 'aratruc 'Ta.7ruvo<ppo<ruv>i:, that is, in all
works of condescension, modesty, and self-abase¬
ment. 1 hough he was one that God had put a great
deal of honour upon, and done a great deal of good
by, yet he never took state upon him, nor kept peo¬
ple at a distance, but conversed as freely and fami¬
liarly with the meanest, for their good, as if he had
stood upon a level with them. He was willing to
stoop to any service, and to make himself and' his
labours as cheap as they could desire. Note, Those
that would in any office serve the Lord acceptably
to him, and profitably to others, must do it with all
humility of mind, Matt. 20. 26, 27.
(4.) He had always been very tender, affectionate,
and compassionate, among them ; he had served the
Lord with many tears. Paul was herein like his
Master, often in tears ; in his praying, he wept and
made supplication, Iios. 12. 4. In his preaching,
what he had told them before, he told them again,
even weeping, Phil. 3. 18. In his concern for them,
though his acquaintance with them was but of a late
standing, yet so near did they lie to his heart, that
he wept with them that wept, and mingled his tears
with their’s upon every occasion, which was very
endearing.
(5.) He had struggled with many difficulties
among them ; he went on in his work in the face of
much opposition, many temptations, trials of his
patience and courage, such discouragements as per¬
haps were sometimes temptations to him, as to Jere¬
miah in a like case, to say, I will not speak any more
in the name of the Lord,' Jer. 20. 8, 9. These befell
him by the lying in wait of the Jews , who still were
plotting some mischief or other against him. Note,
Those are the faithful servants of the Lord, that
continue to serve him in the midst of troubles and
perils ; that care not what enemies they make, so
that they can but approve themselves to their Mas¬
ter, and make him their friend. Paul’s tears were
owing to his temptations ; his afflictions helped to
excite his good affections.
2. His preaching was likewise such as it should
be, v. 20, 21. He came to Ephesus to preach the
gospel of Christ among them, and he had been faith¬
ful both to them, and to him that appointed him.
(1.) He was a plain preacher, and one that deli¬
vered his message so as to be understood ; this is in¬
timated in two words, I have shewed you, and have
taught you; he did not amuse them with nice spe¬
culations, nor lead them into, and then lose them in,
the clouds of lofty notions and expressions ; but he
shewed them the plain truths of the gospel, which
were of greatest consequence and importance, and
taught them as children are taught. “ I have shew¬
ed you the right way to happiness, and taught you
tae'oinit.”
(2.) He was a powerful preacher; intimated in
his testifying to them ; he preached as one upon oath,
that was himself fully assured of the truth of what
he preached, and was desirous to convince them of
it, and to influence and govern them by it. He
preached the gospel, not as a hawker proclaims
news in the street, (it is all one to him whether it
be true or false,) but as a conscientious witness gives
in his evidence at the bar, with the utmost serious¬
ness and concern. Paul preached the gospel as a
testimony to them if they received it ; but as a testi¬
mony against them if they rejected it.
(3.) He was a profitable preacher ; one that in all
his preaching aimed at doing good to those he preach¬
ed to ; he studied that which was profitable unto
them, which had a tendency to make them wise and
good, wiser and better; to inform their judgments,
and reform their hearts and lives. He preached ra
ru/ufepovra, such things as brought with them divine
light and heat, and power to their souls. It is not
enough not to preach that which is hurtful, which
leads into error or hardens in sin, but we must
preach that which is profitable. We do all things,
dearly beloved, for your edifying. Paul aimed to
preach not that which was pleasing, but that which
was profitable, and to please only in order to profit.
God is said to teach his people to profit, Isa. 48. 17.
Those teach for God, that teach people to profit.
(4.) He was a painful preacher, very industrious
and indefatigable in his work ; he preached publicly,
and from house to house. He did not confine him¬
self to a corner, when he had opportunity of preach-
207
THE ACTS, XX.
ing in the great congregation ; nor did he confine
himself to the congregation, when there was occa¬
sion for private and personal instruction. He was
neither afraid nor ashamed to preach the gospel
publicly, nor did he grudge to bestow his pains pri¬
vately, among a few, when there was occasion for
it. He preached publicly to' the flock that came
together into the green pastures, and went from
house to house to seek those that were weak, and
had wandered ; and did not think that the one would
excuse him from the other. Ministers should in
their private visits, and as they go from house to
house, discourse of those things which they have
taught publicly, repeat them, inculcate them, and
explain them, if it be needful, asking, Have you
understood all these things ? And especially, they
should help persons to apply it to themselves and
their own case.
(5.) He was a faithful preacher; he not only
preached that which was profitable, but he preach¬
ed every thing that he thought might be profitable,
and kept back nothing ; though the preaching of it
might either cost him more pains, or be disobliging
to some, and expose him to their ill-will. He de¬
clined not preaching whatever he thought might be
profitable, though it was not fashionable, nor to some
acceptable. He did not keep back reproofs when
they were necessary and would be profitable, for
fear of offending; nor keep. back the preaching of
the cross, though he knew it was to the- Jews a stum¬
bling-block, and to the Greeks foolishness, as the
Roman missionaries in China lately did.
(6. ) He was a catholic preacher ; he testified both
to the Jews, and also to the Greeks. Though he
was born and bred a Jew, and had an entire affection
for that nation, and was trained up in their preju¬
dices against the Gentiles, yet he did not therefore
confine himself to the Jews, and avoid the Gentiles ;
but preached as readily to them as to the Jews ; and
conversed as freely with them. And, on the other
hand, though he was called to be the apostle of the
Gentiles, and the Jews had an implacable enmity
against him upon that score, had done him many an
ill turn, and here at Ephesus were continually plot¬
ting against him, yet he did not therefore abandon
them as reprobates, but continued to deal with them
for their good. Ministers must preach the gospel
with impartiality ; for they are ministers of Christ
for the universal church.
(7. ) He was a truly Christian, evangelical preacher,
he did not preach philosophical notions, or matters
of doubtful disputation, nor did he preach politics,
or intermeddle at all with affairs of state or the civil
government ; but he preached faith and refientance,
the two great gospel-graces, the nature and neces¬
sity of them ; these he urged upon all occasions.
[1.] Refientance toward Goa ; that those who by
sin had gone away from God, and were going fur¬
ther and further from him into a state of endless
separation from him, should by true repentance
look toward God, turn toward him, move toward
him, and hasten to him. He preached repentance
as God’s great command, (ch. 17. 30.) which we
must obey — that men should refient, and turn to
God, and do works meet for refientance ; (so he
explains it, ch. 26. 20.) and he preached it as Christ’s
gift, in order to the remission of sins, ( ch . 5. 31.)
and directed people to look up to him for it.
[2.] Faith toward our Lord Jesus Christ. We
must by repentance look toward God as our End ;
and by faith toward Christ as our IVay to God. Sin
must by repentance be abandoned and forsaken,
and then Christ must by faith be relied on for the
pardon of sin. Our repentance toward God is not
sufficient, we must have a true faith in Christ as
our Redeemer and Saviour, consenting to him as
our I^ord and our God. For there is no coming to
God, as penitent prodigals to a Father, but in the
strength and righteousness of Jesus Christ as Me¬
diator.
Such a preacher as this they all knew Paul had
been ; and if they will carry on the same work,
they must walk in the same spirit, in the same steps.
II. He declares his expectation of sufferings and
afflictions in his present journey to Jerusalem, v. 22
— 24. Let them not think that he quitted Asia now,
for fear of persecution ; no, he was so far from run¬
ning away like a coward from the post pf danger,
that he was now like a hero hastening to the high
places of the field, where the battle was likely to be
hottest ; Now behold, I go bound in the sfiirit to Je¬
rusalem ; which may be understood either, (1.) Of
the certain foresight he had of trouble before him.
Though he was not yet bound in body, he was bound
in sfiirit ; he was in full expectation of trouble, and
made it his daily business to prepare for it ; he was
bound in spirit, as all good Christians are poor in
spirit, endeavouring to accommodate themselves to
the will of God if they should be reduced to poverty.
Or, (2.) Of the strong impulse he was under from
the Spirit of God working upon his spirit to go this
journey; “ I go bound in the sfiirit, that is, firmly
resolved to proceed, and well assured that it is by a
divine direction and influence that I am so, and not
from any humour or design of my own. I go led by
the Spirit, and bound to follow him, wherever he
leads me. ”
1. He does not know particularly the things that
shall befall him at Jerusalem ; whence the trouble
shall spring, what shall be the occasion of it, what
the circumstances, and to what degree it shall arise ;
God had not thought fit to reveal that to him. It is
good for us to be kept in the dark concerning future
events, that we may be always waiting on God, and
waiting for him. When we go abroad, it should be
with this thought, we know not the things that shall
befall us, nor what a day, or a night, or an hour,
may bring forth ; and therefore must refer ourselves
to God, let him do with us as seemeth good in his
eyes, and study to stand complete in his whole will.
2. Yet he does know in general that there is a
storm before him ; for the prophets in every city he
passed through, told him by the Holy Ghost, that
bonds and afflictions did abide him. Beside the com¬
mon notice given to all Christians and ministers to
expect and prepare for sufferings, Paul had parti¬
cular intimations of an extraordinary trouble, greater
and longer than any he had yet met with, that was
now before him.
3. He fixes a brave and heroic resolution to go on
with his work, notwithstanding. It was a melan¬
choly peal that was rung in his ears in every city,
that bonds and afflictions did abide him ; it was a
hard case for a poor man to labour continually to do
good, and to be so ill treated for his pains. Now it
is worth while to inquire how he bore it ? He was
flesh and blood as well as other men ; he was so,
and yet by the grace of God he was enabled to go
on with his work, and to look with a gracious and
generous contempt upon all the difficulties and dis¬
couragements he met with in it. Let us take it
from his own mouth here, (r. 24. ) where he speaks
not with obstinacy or ostentation, but with a holy
humble resolution ; “ None of these things move me,
all my care is to proceed and to persevere in the
way of my duty, and to finish well.” Paul is here
an example,
(1.) Of holy courage and resolution in our work,
notwithstanding the difficulties and oppositions we
meet with in it ; he saw them before him, but he
made nothing of them ; None of these things move
me ; \eyor ‘©•o/Suot/ — I make no account of them.
He did not lay these things to heart, Christ and
heaven lay there. None of these things moved him ,
208
THE ACTS, XX.
Ll.] They did not drive him off from his work ; he
did not tack about, and go back again, when he saw
the storm rise ; but went on resolutely, preaching
there where he knew how dear it would Cost him.
[2.] They did not deprive him of his comfort, nor
make him drive on heavily in his work ; in the midst
of troubles he was as one unconcerned ; in his pa¬
tience he possessed his soul, and when he was as sor¬
rowful, yet he was always rejoicing, and in all things
more than a conqueror. Those that have their con¬
versation in heaven, can look down, not only upon
the common troubles of this earth, but upon the
threatening rage and malice of hell itself, and say,
that none of these things move them, as knowing that
none of these things can hurt them.
(2.) Of a holy contempt of life, and the continu¬
ance and comforts of it ; Neither count I my life dear
to myself Life is sweet, and is naturally dear to us,
all that a man has, will he give for his life ; but all
that a man has, and life too, will he give, who un¬
derstands himself aright and his own interest, rather
than lose the favour of God, and hazard eternal life.
Paul was of this mind ; though to an eye of nature
life is superlatively valuable, yet to an eye of faith
it is comparatively despicable ; it is not so dear, but
it can be cheerfully parted with for Christ. This
explains Luke 14. 26. where we are required to
hate our own lives, not in a hasty passion, as Job
and Jeremiah, but in a holy submission to the will
of God, and a resolution to die for Christ rather than
to deny him. ,
(3.) Of a holy concern to go through with the
work of life, which should be much more our care
than to secure either the outward comforts of it or
the continuance of it. Blessed Paul counts not his
life dear in comparison with this, and resolves in the
strength of Christ, non propter vitam vivendi per-
dere causas — that he never will, to save his life, lose
the ends of living. He is willing to spend his life in
labour, to hazard his life in dangerous services, to
waste it in toilsome sendees ; nay, to lay down his
life in martyrdom, so that he may but answer the
great intentions of his birth, of his baptism, and of
his ordination to the apostleship.
Two things this great and good man is in care
about, and if he gain them it is no matter to him
what comes of life.
[1.] That he may be found faithful to the trust
reposed in him ; that he may finish the ministry
which he has received of the Lord Jesus, may do the
work which he was sent into the world about ; or
rather, which he was sent into the church about ;
that he might complete the service of his genera¬
tion, might make full proof of his ministry ; that he
might go through the business of it, and others might
reap the advantage of it, to the utmost of what was
designed ; that he might, as is said of the two wit¬
nesses, finish his testimony, (Rev. 11. 7.) and might
not do his work by halves. Observe, First, The
apostleship was a ministry both to Christ and to the
souls of men ; and they that were called to it, con¬
sidered more the ministry of it than the dignity or
dominion of it ; and if the apostles did so, much more
ought the pastors and teachers to do so, and to be in
the church as those that serve. Secondly, This min¬
istry was received from the Lord Jesus ; he intrusted
them with it, and from him they received their
charge ; for him they do their work, in his name, in
his strength, and to him they must give up their ac¬
count. It was Christ that put them into the minis¬
try ; (1 Tim. 1. 12.) it is he that carries them on in
their ministry, and from him they have strength to
do their service, and bear up under the hardships
of it. Thirdly, The work of this ministry was to
testify the gospel of the grace of God, to publish it
to the world, to prove it, and to recommend it ; and
being the gospel of the grace of God, it has enough
in it to recommend itself ; it is a proof of God’s
good-will to us, and a means of his good work in us ; .
it shews him gracious towards us, and tends to make
us gracious, and so is the gospel of the grace of God.
Paul made it the business of his life to testify this,
and desired not to live a day longer than he might
be instrumental to spread the knowledge and savour
and power of this gospel.
[2.] That he may finish well ; he cares not when
the period of his life comes, nor how, be it ever so
soon, ever so sudden, ever so sad, as to outward cir¬
cumstances, so that he may but finish his course
with joy. First, He looks upon his life as a course,
a race, so the word is. Our life is a race set before
us, Heb. 12. 1. This intimates that we have our
labours appointed us, for we were not sent into the
world to be idle ; and our limits appointed us, for we
were not sent into the world to be here always ; but
to pass through the world, nay to run through it ;
and it is soon run through ; I mav add, to run the
gauntlet through it. Secondly, He counts upon the
finishing of his course, and speaks of it as sure and
near, and that which he had his thoughts continually
upon. Hying is the end of our race, when we come
off either with honour or shame. Thirdly, He is
full of care to finish it well, which implies a holy
desire of obtaining, and a holy fear of coming short.
** Oh ! that I may but finish my course with joy ;
and then all will be well, perfectly and eternally
well.” Fourthly, He thinks nothing too much to
do, or too hard to suffer, so that he might but finish
well, finish with joy. We must look upon it as the
business of our life to provide for a joyful death ;
that we may not only die safely, but die comfortably.
III. Counting upon it that this was the last time
they should see him, he appeals to their consciences
concerning his integrity, and demands of them a tes¬
timony to it.
1. He tells them, that he was now taking his last
leave of them ; (v. 25.) I know that ye all, among
whom I have been conversant preaching the king¬
dom of God, though ye may have letters from me,
shall never see my face again. When any of us part
with our friends, we may say, and should say, “ We
know not that ever we shall see one another again,
our friends may be removed, or we ourselves may.”
But Paul here speaks it with assurance, by the Spi¬
rit of prophecy, that these Ephesians should see his
face no more ; and we cannot think that he who
spake so doubtfully of that which he was not sure
of, {not knowing the things that shall befall me there,
v. 22.) would speak this with so much confidence,
especially when he foresaw what a trouble it would
be to his friends here, unless, he had had a special
warrant from the Spirit to say it ; to whom I think
they do wrong, who suppose that, notwithstanding
this, Paul did afterward come to Ephesus, and see
them again. He would never have said thus so¬
lemnly, Now, behold, 1 know it, if he had not known
it for certain. Not but that he foresaw that he had
a great deal of time and work yet before him, hut
he foresaw that his work would be cut out for him
in other places, and in these parts he had no more
to do. Here he had for a great while gone about
preaching the kingdom of God, preaching down the
kingdom of sin and Satan, and preaching up the au¬
thority and dominion of God in Christ ; preaching
the kingdom of glory as the end, and the kingdom
of grace as the way ; many a time they had been
glad to see his face in the pulpit, and saw it as it had
been the face of an angel. If the feet of these mes¬
sengers of peace were beautiful upon the mountains,
what were their faces ? But now they shall see his
face no more. Note, We ought often’ to think of it,
that those who now are preaching to us the kingdom
of God, will shortly be removed, and we shall see
their faces no more ; the prophets, do they live for
THE ACTS, XX
200
ever ? Yet a little while is their light with us ; it
concerns us therefore to improve it while we have
it, that when we shall see their faces no more on
earth, yet we may hope to look them in the face
with comfort in the great day.
2. He appeals to them concerning the faithful
discharge of his ministry among them ; (v. 26.)
“ Wherefore, seeing my ministry is at an end with
you, it concerns both you and me to reflect, and look
back and, (1.) He challenges them to prove him
unfaithful, or to have said or done any thing by which
he had made himself accessary to the ruin of any
precious soul ; I am fiure from the blood of all men,
the blood of souls. This plainly refers to that of the
prophet, (Ezek. 33. 6.) where the blood of him that
perishes bv the sword of the enemy, is said to be !
required at the hand of the unfaithful watchman that |
did not give warning ; “ You cannot say but I have
given warning, and therefore no man’s blood can be j
laid at my door.” If a minister has approved him¬
self faithful, he may have this rejoicing in himself,
“ I am fmre from the blood of all men, and ought to
have this testimony from others.” (2.) He there¬
fore leaves the blood of them that perish, ufion their
own heads, because they had fair warning given
them, but they would not take it. (3.) He charges
these ministers to look to it, that they took care and |
fiains, as he had done ; “ I am fiure from the blood
of all men, see that you keep yourselves so too. /
take you to record this day h tS g-ii/utpoy » uipu.,
“I call this day to witness to you,” so Streso. As
sometimes the heavens and earth are appealed to,
so here this day shall be a witness ; this parting day.
3. He proves his own fidelity with this ; (?'. 27.)
For I have not shunned to declare unto you all the
counsel of God. (1.) He had preached to them no¬
thing but the counsel of God, and had not added
any inventions of his own ; it was pure gospel, and
nothing else, the will of God concerning your salva¬
tion. The gospel is the counsel of God ; it is ad¬
mirably contrived by his wisriom, it is unalterably
determined by his will, and it is kindly designed by
his grace for our glory, 1 Cor. 2. 7. This counsel
°f God it is the business of ministers to declare as it j
is revealed, and not otherwise, nor any further. (2.)
He had preached to them the whole counsel of God ;
as he had preached to them the gospel pure, so he
had preached it to them entire ; he had gone over a
body of divinity among them, that, having the truths
of the gospel opened to them methodically from first
to last in order, they might the better understand
them, by seeing them in their several connections
with, and dependences upon, one another. (3.) He
had not shunned to do it ; had not wilfully or de¬
signedly avoided the declaring of any part of the i
counsel of God. He had not, to save his own pains,
declined preaching upon the most difficult parts of
the gospel, nor, to save his own credit, declined
preaching upon the most plain and easy parts of it ;
he had not shunned preaching those doctrines which
he knew would be provoking to the watchful ene
mies of Christianity, or displeasing to the careless
rofessors of it, but faithfullv took his work before
im, whether they would hear or forbear. And
thus it was that he kefit himself fiure from the blood
of all men.
IV. He charges them as ministers to be diligent
and faithful in their work.
1. He commits the care of the church at Ephesus,
that is, the saints, the Christians that were there
and thereabouts, (Eph. 1. 1.) to them ; who, though
doubtless they were so numerous that they could
not all meet in one place, but worshipped God in
several congregations, under the conduct of several
ministers, are yet called here one flock, because
they not only agreed in one faith, as they did with
all Christian churches, but in many instances they
V oLi vi. — 2 D
kept up communion one with another. To these
elders or presbyters the apostle here, upon the actual
foresight of his own final leaving them, commits
the government of this church, and tells them that
not he, but the Holy Ghost, had made them over¬
seers, nritTKiTTa; — bishops of the flock. “ You that
are presbyters are bishops of the Holy Ghost’s mak¬
ing, that are to take the oversight of this part of the
church of God,” 1 Pet. 5. 1, 2. Tit. 1. 5, 7. While
Paul was present at Ephesus, he presided in all the
affairs of that church, which made the elders loath
to part with him ; but now this eagle stirs ufi the
nest, flutters over her young ; now that thev begin
to be fledged, they must learn to fly themselves, and
to act without him, for the Holy Ghost had made
them overseers. They took not this honour to them¬
selves, nor was it conferred upon them by any prince
or potentate, but the Holy Ghost in them qualified
them for, and enriched them to, this great under¬
taking, the Holy Ghost fell upon them, ch. 19. 6.
The Holy Ghost also directed them that chose, and
called, and ordained, them to this work in answer
to prayer.
2. He commanded them to mind the work to
which they were called ; dignity calls for duty ; if
the Holy Ghost has made them overseers of the
flock, that is, shepherds, they must be true to' their
trust.
(1.) They must take heed to themselves in the first
place, must have a very jealous eye upon all the
motions of their own souls, and upon all they said
and did ; must walk circumspectly, and know how
to behave themselves aright in the house of God, in
which they were now advanced to the office of
stewards ; “You have many eyes upon you, some
to take example by you, others to pick quarrels
with you, and therefore you ought to take heed i:
yourselves. ” Those are not likely to be skilful oi
faithful keepers of the vineyards of others, that do
not keep their own.
(2.) “ Take heed to the flock, to all the flock,
some to one part of it, others to another, according
as your call and opportunity are, but see that no
part of it be neglected among you.” Ministers must
not only take heed to their own souls, but must have
a constant regard to the souls of those who are under
their charge, as shepherds have to their sheep, that
they may receive no damage ; “ Take heed to all the
flock, that none of them either of themselves wan¬
der from the fold, or be seized by the beasts of prey ;
that none of them be missing, or miscarry, through
your neglect.
(3.) They must feed the church of God, must do
all the parts of the shepherd’s officq ; must lead the
sheep of Christ into the green pastures, must lay
meat before them ; must do what they can to heal
those that are distempered, and have no appetite to
their meat ; must feed them with wholesome doc¬
trine, with a tender evangelical discipline, and must
see that nothing is wanting that is necessary in order
to their being nourished up to eternal life. There
is need of pastors, not only to gather the church of
God by the bringing in of those that are without,
but to feed it by building up those that are within.
(4.) They must watch, (v. 31.) as shepherds keep
watch ox#r their flocks by night ; must be awake
and watchful ; must not give way to spiritual sloth
and slumber, but must stir up themselves to their
business, and closely attend it. Watch thou in all
things, (2 Tim. 4. 5. ) watch against every thing that
will be hurtful to the flock, and watch to every
thing that will be advantageous to it ; improve every
opportunity of doing it a kindness.
3. He gives them several good reasons why they
should mind the business of their ministry.
(1.) Let them consider the interest of their Mas¬
ter, and his concern for the flock that tv as commit-
2 1 0
THE ACTS, XX.
ted to their charge, v. 28. It is the church which he
has purchased with his own blood.. [1.] “It is his
own ; you are but his servants to take care of it for i
him. It is your honour, that you are employed for
God, who will own you in his service ; but then
your carelessness and treachery are so much the
worse, if you neglect your work, for you wrong God,
and are false to him. From him you received the
trust, and to him you must give up your account,
and therefore take heed to yourselves. And if it be
the church of God, he expects you should shew your
love to him, by feeding his sheep and lambs.” [2.]
He has purchased it ; the world is God’s by right
of creation, but the church is his by right of redemp¬
tion, and therefore it ought to be dear to us, tor it
was dear to him, because it cost him dear, and we
cannot better shew it than by feeding his sheep and
his lambs. [3.] This church of God is what he has
purchased ; not as Israel of old, when he gave men
for them, and people for their life, (Isa. 43. 3, 4.)
but with his own blood. This proves that Christ is
God, for he is called so here, where yet he is said
to purchase the church with his own blood ; the
blood was his as Man, yet so close is the union be¬
tween the divine and human nature, that it is here
called the blood of God, for it was the blood of him
who is God, and his being so, put such dignity and
worth into it as made it both a valuable ransom of
us from all evil, and a valuable purchase for us of all
good, nay a purchase of us to Christ, to be to him a
peculiar people ; Thine they were, and thou gavest
them me ; in consideration of this, therefore feed the
church of God, because it is purchased at so dear a
rate. Did Christ lay down his life to purchase it,
and shall his ministers be wanting in any care and
pains to feed it ? Their neglect of its true interest is
a contempt of his blood that purchased it.
(2.) Let them consider the danger that the flock
was in of being made a prey to its adversaries, v.
29, 30. “ If the flock be thus precious upon the ac¬
count of its relation to God, and its redemption by
Christ, then you are concerned to take heed both to
yourselves and to it.” Here are reasons for both.
[1.] Take heed to the flock, for wolves are abroad,
that seek to devour ; (v. 29.) I know this, that after
my departing grievous wolves shall enter in among
you. First, Some understand it of persecutors, that
will inform against the Christians, and incense the
magistrates against them, and will have no compas¬
sion on the flock. They thought, because, while
Paul was with them, the rage of the Jews was most
against him, that, when he was gone out of the
country, they should be quiet: “No,” says he,
“after my departing you will find the persecuting
spirit still working, therefore take heed' to the flock,
confirm them in the faith, comfort and encourage
them, that they may not either leave Christ for fear
of suffering, or lose their peace and comfort in their
sufferings.” Ministers must take a more than ordi¬
nary care of the flock in times of persecution. Se¬
condly, It is rather to be understood of seducers and
false teachers ; probably, he has an eye to those of
the circumcision, that preached up the ceremonial
law ; these he calls grievous wolves, for though
they came in sheep’s clothing, nay, in shepherd’s
clothing, they made mischief in the congregations
of Christians, sowed discord among them, drew away
many from the pure gospel of Christ, and did all
they could to blemish and defame those that adhered
to it ; not sparing the most valuable members of the
flock ; stirring up those whom they could influence
to bite and devour them ; (Gal. 5. 15.) therefore
they are called dogs, (Phil. 3. 2.) as here wolves.
While Paul was at Ephesus, they kept away, for ’
they durst not face him ; but when he was gone, !
then they entered in among them, and sowed their
tares where he had sown the good seed. “ There- j
f re take heed to the flock, and do all you can to es¬
tablish them in the truth, and to arm them against
the insinuations of the false teachers.”
[2.] Take heed to yourselves, for some shepherds
will apostatise ; (t>. 30.) “Also of your own selves,
among the members, nay, perhaps, among the mi¬
nisters of your own church, among you that I am
now speaking to, (though I am willing to hope it
does not go so far as that,) shall men arise speaking
perverse things, things contrary to the right rule of
the gospel, and destructive of the great intentions of
it. Nay, they will pervert some sayings of the gos¬
pel, and wrest them to make them patronize their
errors, 2 Pet. 3. 16. Even those that were well
thought of among you, and that you had confidence
in, will grow proud, and conceited, and opinionative,
and will refine upon the gospel, and will pretend
with more nice and curious speculations to advance
you to a higher form ; but it is to draw away disci¬
ples after them, to make a party for themselves,
that shall admire them, and be led by them, and
pin their faith upon their sleeve.” Some read it, to
draw away the disciples after them ; those that are
already disciples of Christ, draw them from him to
follow them. “ Therefore, take heed to yourselves ;
when you are told that some of you shall betray the
gospel, you are each of you concerned to ask, Is it
I? and to look well to yourselves. ” This was there
fulfilled in Phygellus and Hermogenes, who turned
away from Paul and the doctrine he had preached,
(2 Tim. 1. 15.) and in Hymeneus and Philetus, who
concerning the truth erred, and overthrew the faith
of some, (2 Tim. 2. 18.) which explains this here.
But though there were some such seducers in the
church of Ephesus, yet it should seem by St. Paul’s
Epistle to that church, (wherein we do not find such
complaints and reprehensions as we meet with in
some other of his epistles,) that that church was not
so much infested with false teachers, at least not so
much infected with their false doctrine, as some
other churches were ; but its peace and purity were
preserved by the blessing of God on the pains and
vigilance of these presbyters, to whom the apostle,
in the actual foresight and consideration of the rise
of heresies and schisms, as well as of his own death,
committed the government of this church.
(3. ) Let them consider the great pains that Paul
had taken in planting this church; (v. 31.) “Re
member that by the space of three years,'> (for so long
he had been preaching in Ephesus, and the parts
adjacent) “I ceased not to warn eveiy one night
and day with tears ; and be not you negligent in
building upon that foundation which I was so dili¬
gent to lay.” [1.] Paul, like a faithful watchman,
had warned them, and by the warnings he gave men
of the danger of their continuing in their judaism
and heathenism, he prevailed with them to embrace
Christianity. [2.] He warned every one ; beside
the public warnings he gave in his preaching, he ap¬
plied himself to particular persons according as he
saw their case called for it, which lie had something
to say peculiar to. [3. ] He was constant in giving
warning ; he warned night and day, his time was
filled up with his work ; in the night, when he
should have been reposing himself, he was dealing
with those he could not get to speak with in the day
about their souls. [4.] He was indefatigable in it,
he ceased not to warn ; though they were ever so ob¬
stinate against his warnings, yet he did not cease to
warn, not knowing but that at length they might, by
the grace of God, be overcome ; though they were
ever so pliable to his warnings, yet he did not think
that would be a sufficient excuse for him to desist,
but still he warned them that were righteous, not to
turn from their righteousness, as he had warned
them when they were wicked, to turn from their
wickedness, Ezek. 3. 18 — 21. [5.] He spake to
THE ACTS, XX.
them about their souls with a great deal of affection
ami concern, he warned them with tears. As he had
served the Lord , so he had served them, with many
tears , v. 19. He warned them with tears of com¬
passion, thereby shewing how much he was himself
affected with their misery and danger in a sinful
state and way, that he might affect them with it.
Thus Paul had begun the good work at Ephesus,
thus free had he been of his pains ; and why then
should they be sparing of their pains in carrying it
on i
V. He recommends them to a divine conduct and
influence; (v. 32.) “ And now , brethren, having
given you this solemn charge and caution, I cojii-
mend you to God. Now that I have said what 1
have to say, The Lord be with you ; I must leave
vou, but I leave you in good hands. ” They were in
care what would become of them, how they should
go on in their work, break through their difficulties,
and what provision would be made for them and
their families. In answer to all these preplexities,
Paul directs them to look up to God with an eye of
faith, and beseeches God to look down on them with
an eye of favour.
1. See here to whom he commends them ; he calls
them brethren, not only as Christians, but as minis¬
ters, and thereby encourages them to hope in God,
as he had done ; for they and he were brethren.
(1.) He commends them to God, begs of God to
provide for them, to take care of them, and to sup¬
ply all their needs, and encourages them to cast all
their care upon him, with an assurance that he cared
for them ; “ Whatever you want, go to God, let
your eye be ever toward him, and your dependence
upon him, in all your straits and difficulties ; and let
this be your comfort, that you have a God to go to,
a God all-sufficient” I commend you to God, that
is, to his providence, and to the protection and care
of that It is enough that, whomsoever we are se¬
parated from, still we have God nigh unto us, 1
Pet 4 19.
(2.) He commends them to the word of his grace,
by which some understand Christ ; he is the Word,
(John 1. 1.) the Word of life, because life is trea¬
sured up for us in him; (1 John 1. 1.^ and in the
same sense he is here called the Word of God's
grace, because fro m his fulness we receive grace for
grace. He commends them to Christ, puts them
into his hand, as being his servants, whom he would
in a particular manner take care of. Paul com¬
mends them not only to God and to his providence,
but to Christ and his grace, as Christ himself did his
disciples when he was leaving them ; Ye believe in
God, believe also in me. It comes much to one, if
by the word of his grace we understand the gospel
of Christ, for it is Christ in the word that is nigh
unto us for our support and encouragement, and his
word is spirit and life; “You will find much relief
by acting faith on the providence of God, but much
more by acting faith on the promises of the gospel. ”
He commends them to the word of Christ’s grace,
which he spake to his disciples when he sent them
forth, the commission he gave them, with assurance
that he would be with them always to the end of the
world ; “ Take hold of that word, and God give you
the benefit and comfort of it, and you need no more. ”
He commends them to the word of God’s grace, not
only as the foundation of their hope, and the foun¬
tain of their joy, but as the nde of their walking ;
“ I commend you to God, as your Master, whom
you are to serve, and I have found him a good Mas¬
ter, and to the word of his grace, as cutting you out
your work, and by which you are to govern your¬
selves ; observe the precepts of this word, and then
live upon the promises of it.”
2. See here what he commends them to the word
of God’s grace for, not so much for a protection
21 1
from their enemies, or a prevision for their families,
as for the spiritual blessings which they most needed,
and ought most to value. They had" received, and
were intrusted to preach, the gospel of the grace < f
God. Now he recommends them to that,
(1.) For their edification ; “ It is able (the Spirit
of grace working with it and by it) to build you up,
and you may depend upon that, while you keep
close to it, and are deriving daily from it. ’ Though
you are already furnished with good gifts, yet that
is able to build you up ; there is that in it which you
need to be better acquainted with, and more af¬
fected with.” Note, Ministers, in preaching the
word of grace, must aim at their own edification, as
well as at the edification of others. The most ad¬
vanced Christians, while they are in this world, are
capable of growing, and they will find the word of
grace to have still more and more in it to contribute
to their growth. It is still able to build them up.
(2.) For their glorification ; It is able to gh’e you
an inheritance among all them which are sanctified.
The word of God’s grace gives it, not only as it gives
the knowledge of it, (for life and immortality are
brought to light by the gospel, ) but as it gives the pro¬
mise of it, the promise of a God that cannot lie, and
which is yea and amen in Christ ; and by the word,
as the ordinary vehicle, the Spirit of grace is given,
( ch . 10. 44) to be the seal of the promise, and the
earnest of the eternal life promised ; and thus it is the
word of God’s grace that gives us the inheritance.
Note, [1.] Heaven is an inheritance which gives an
indefeasible right to all the heirs ; it is an inheri¬
tance like that of the Israelites in Canaan, which
was by promise and yet by lot, but was sure to all the
seed. [2.) This inheritance is entailed upon, and
secured to, all those, and those only, that are sanc¬
tified ; for as those cannot be welcome guests to the
holy God, or the holy society above, that are un¬
sanctified ; so really heaven would be no heaven to
them ; but to all that are sanctified, that are bom
again, and on whom the image of God is renewed, it
is as sure as almighty pow er and eternal truth can
make it. Those therefore that would make out a
title to that inheritance, must make it sure that they
are among the sanctified, are joined to them, and
incorporated with them, and partake of the same
image and nature ; for we cannot expect to be
| among the glorified hereafter, unless we be among
the sanctified here.
VI. He recommends himself to them as an ex¬
ample of indifference to this world, and to everv
thing in it ; which, if they would walk in the same
Spirit, and in the same steps, they would find to
contribute greatly to their easy and comfortable pas¬
sage through it. He had recommended them to
God, and to the word of his grace, for spiritual bless¬
ings, which, without doubt, are the best blessings ;
but what shall they do for food for their families, an
agreeable subsistence for themselves, and portions
for their children ? “ As to these,” Paul saith, “ do
as I did ;” and how was that ? He here tells them,
1. That he never aimed at worldly wealth; (r.
33.) “ I have coveted no man's silver, or gold, or
apparel; nor do you, and then you will be easy.”
There were many in Ephesus, and many of those
that had embraced the Christian faith, who were
rich, had a great deal of money, and plate, and rich
! furniture, and wore very good clothes, and made a
] very good appearance. Now, (1.) Paul was not
ambitious to live like them ; we may take it in that
! sense : “ I never coveted to have so much silver and
i gold at command as I see others have ; nor to wear
such rich clothes as I see others wear ; I neither
condemn them nor envy them ; I can live comfort¬
ably and usefully, without living great.” The false
| apostles desired to make a fair show in the flesh,
I. (Gal. 6. 12.) to make a figure in the world; but
212
THE ACTS, XX.
Paul did not do so ; he knew how to want, and how
to be abased. (2.) He was not greedy to receive
Jrom them, either silver, or gold, or apparel ; so
tar from being always craving, that he was not so
much as coveting, nor desired them to allow him so
and so for his pains among them, but was content
with such things as he had ; he never made a gain
of them, 2 Cor. 12. 14. He could not only say with
Moses, (Numb. 16. 15.) and with Samuel, (1 Sam.
12. 3, 5.) Whose ox have I taken ? Or whom have
I defrauded ? But, “Whose kindness have I co¬
veted, or asked ? Or to whom have 1 been burthen-
some ?” He protests against desiring a gift, Phil.
4. 17.
2. That he had worked for his living, and taken
a deal of pains to get bread ; (r. 34.) “ Yea, ye
yourselves know, and have been eye-witnesses of it,
that these hands of mine have ministered to my ne¬
cessities, and to them that were with me ; you have
seen me busy early and late, cutting out "tents and
making them up ;’’ and they being commonly made
of leather, it was very hard work. Observe, (1.)
Paul was sometimes reduced to necessities, and the
want of the common supports of life, though he was
so great a favourite of Heaven, and so great a bless¬
ing to this earth. What an unthinking, unkind, and
ungrateful world is this, that could let such a man
as Paul be poor in it ! (2.) He desired no more than
to have his necessities supplied ; he did not work at
his calling to enrich himself, but to maintain him¬
self with food and raiment. (3.) When he was to
earn his bread, he did it by a manual occupation.
Paul had a head and a tongue that lie might have
got money by, but they were these hands, saith he,
that ministered to my necessities. What pity was it
that those hands, by the laying on of which the Holy
Ghost had been so often conferred, those hands, by
which God had wrought s/iecial miracles, and both
these at Ephesus too, ( ch . 19. 6, 11.) should there
be obliged to lay themselves to the needle and shears,
the awl and tacking-end, in tent-making, purelv to
get bread ! Paul puts these presbyters (and others
in them) in mind of this, that they may not think it
strange if they be thus neglected, and yet to go on
in their work, and make the best shift they can to
live ; the less encouragement they have from men,
the more they shall have from God. (4.) He worked
not only for himself, but for the support of them also
that were with him ; that was hard indeed ! It had
better become them to have worked for him (to
maintain him as their tutor) than he for them ; but
so it is ; those that are willing to take the labouring
oar, will find those about them willing they shoulrl
have it. If Paul will work for the maintenance of
nis companions, he is welcome to do it.
3. That even then when he worked for the supply
of his own necessities, yet he spared something out
of what he got, for the relief ot others ; for this he
here obliges them to do ; (n. 35.) “/ have shewed
you all things, in all the parts of your duty I have
set you your copy, and given you a good example,
and particularly in this, that so labouring you ought
to support the weak.” Some understand it of their
supporting the faith of weak believers, by removing
the prejudices which some conceived against Chris¬
tianity, as if the preachers of it made a gainful trade
of their preaching, and the gospel was only a trick
to get money by, and pick people’s pockets “ Now,
that you may cut off occasion from those that seek
occasion to reproach us, and so may support the
weak among us, you would do well, for the present,
to get yc ur livelihood by the labour of your hands,
and not to depend upon your ministry.” But I ra¬
ther understand it of their helping to support the
sick, and the poor, and those that could not labour,
because it agrees with Paul’s exhortation, (Eph. 4.
IS.) Let him labour, working with his hands, that
' he may have to give to him that needeth. We must
labour in an honest employment, not only that we
may be able to live, but that we may be able tc
I his might seem a hard saying, and therefore
Paul backs it with a saying of our Master’s, which
he would have them always to remember. These
words our Lord lesus said : it should seem, they
were words he often used to his disciples ; when he
himself did so much good gratis, and bid them do so
too, (Matt. 10. 8, 9.) he added this saying, which,
though no where recorded by the evangelists, yet
Paul had by word of mouth from Peter, or some
| other of the disciples ; and an excellent saying it is,
and has something of a paradox in it ; It is more
blessed to give, than to receh'e. “It is” (saith Dr.
; Tillotson) “ a particular endearment of this admi¬
rable saying of cur Saviour’s to us, that, being
omitted by the evangelists, and in danger of being
lost and forgotten, it was thus happily retrieved bv
St. Paul, and recorded by St. Luke.” I> is more
\ blessed to give to others than to receive from others ;
[ not only more blessed to be rich, and so on the giv-
! ing hand, than to be poor, and so on the receiving
hand ; (every one will own that ;) but more blessed
to do good with what we have, be it much or little,
than to increase it and make it more. The senti¬
ment of the children of this world is contrary to this;
they are afraid of giving ; “This giving,” they sav,
“ undoes us all but they are in hope of getting,
everyone for his gain from his ej verier, Isa. 56. 11.
Clear gain is with them the most blessed thing that
can be ; but Christ tells us, It is more b/essid, more
excellent in itself, an evidence of a more excellent
disposition of mind, and the way to a better blessed¬
ness at last, to give, than to receive. It makes us
more like to God, wbo gives to all, and receives from
none ; and to the Lord Jesus, who went about doing
good. It is more blessed to give our pains than to
receive pay for it, and what we should delight to do,
if the necessities of ourselves and families would ad¬
mit it. It is more pleasant to do good to the grate¬
ful, but it is more honourable to do good to the un¬
grateful, for then we have God to be our paymaster,
who will reward in the resurrection of the just, what
has not otherwise been recompensed.
36. And when he had thus spoken, he
kneeled down, and prayed with them all.
37. And they all wept sore, and fell on
Paul’s neck, and kissed him, 38. Sorrow¬
ing most of all for the words which he
spake, that they should see his face no
i more. And they accompanied him unto
the ship.
After the parting sermon that Paul preached to
the elders of Ephesus, which was very affecting, we
have here the parting prayer and tears, which were
yet more affecting ; we can scarcely read the ac¬
count here given of them, and meditate upon them,
with dry eyes.
I. They parted with prayer; (v. 36.) Hnd when
he had thus spoken, he kneeled down, and prayed
with them all. And, no doubt, it was a prayer every
way suited to the present mournful occasion. He
commited them to God in his prayer, prayed that
he would not leave them, but continue his presence
with them.
1. It was a joint prayer ; he not only prayed foi
them, but prayed with them, prayed with them ah ;
that they might put up the same petitions for them¬
selves and one another, that he put up to God for
them all ; and that they might learn, what to ask of
God for themselves when he was gone. Public
prayers are so far from being intended to supersede
THE ACTS, XXI.
our own secret prayers and make them needless,
that they are designed to quicken and encourage
them, and to direct us in them. When we are
alone, we should pray over the prayers that our
ministers have put up with us.
2. It was a humble reverent prayer ; this was ex¬
pressed by the posture they used; he kneeled down,
and prayed with them : which is the most proper
gesture in prayer, and significant both of adoration
and of petition, especially petition for the forgive¬
ness of sin. St. Paul used it much ; I bow my knees ,
Eph. 3. 14.
3. It was a prayer after sermon ; and, we may
suppose, he prayed over what he had preached ; he
had committed the care of the church at Ephesus
to those elders, and now he prays that God would
enable them faithfully to discharge this great trust
reposed in them, and would give them those mea¬
sures of wisdom and grace which it required ; he
prayed for the flock, and all that belonged to it,
that the great She fi herd of the sheep would take
care of them all, and keep them from being a prey
to the grievous wolves. Thus he taught those min¬
isters to pray for those they preached to, that they
might not labour in vain.
4. It was a parting prayer ; which might be likely
to leave lasting impressions, as the farewell sermon
did. It is good for friends, when they part to part
with prayer ; that by praying together just at part¬
ing, they may be enabled to pray the more feel¬
ingly one for another when they are parted, which
is one part of our Christian duty, and an improve¬
ment of the communion of saints. The Lord watch
between us, and watch over us both, when we are
absent one from the other, is a good parting prayer ;
(Gen. 31. 49.) as also that our next meeting may be
either nearer heaven, or in heaven. Paul here fol¬
lowed the example of Christ, who, when he took
leave of his disciples, after he had fireached to them,
firayed with them all, John 17. 1.
II. They parted with tears, abundance of tears,
and most affectionate embraces, r. 37, 38.
1. They all wefit sore ; we have reason to think
that Paul himself began ; though he was determined
to go, and saw his call clear to other work, yet he
was sorry in his heart to leave them, and manv a
tear it cost him ; he that was so often in tears while
he was with them, (v. 19, 31.) no doubt shed many
at parting, so watering what he had sown among
them. But the notice is taken of their tears, they
all wefit sore ; there was not a dry eve among them;
and, it is probable, the affectionate expressions Paul
used in prayer, set them a-weeping. These were
tears of love and mutual endearment, like those of
Jonathan and David, when they were forced to part,
and wefit one with another, until (as if they wept for
strife) David exceeded, 1 Sam. 20. 41.
2. They fell ufion Paul's neck, and kissed him,
all, one after another, each bewailing his own loss ;
“How can I part with this invaluable man, this
blessed Paul,” savs one, “in whom mv life is in a
manner bound up ?” — “ Farewell, my dear friend,”
says another, “ a thousand thanks to thee, and ten
thousand to God for thee, and for all the pains thou
hast taken with me for my good.” “ And must we
part ?” says another ; “Must I lose mv spiritual fa¬
ther, nurse, and guide ?”■ — “What will become of
us now,” says another, “when we shall no more
have him to* apply to, and receive direction from ?
What shall I do, if the Lord take away my master
from my head ? Mu father, my father, the chariots
of Israel, and the horsemen thereof.” Note, Those j
that are most loving, are commonlv best beloved.
Paul, who was a most affectionate friend himself,
had friends that were very affectionate to h;m.
These tears at parting with Paul were a graceful
return for all the tears he had shed in p:eaching to
(them and ft raying with them. He t/iat watereth,
shall be watered also himself
3. That which cut them to the heart thus, and
made this place such a Doc him, such a filace of
weepers, was, that word which Paul spake, that,
|j he was certain, they should see his face no more. If
i he had given them directions to follow him, as he
I did to those that were his usual companions, or any
intimation that he would come hereafter and make
them a visit, they could have home this parting
pretty well ; but when they are told, that they shall
see his face no more in this world, that it is a final
farewell they are now giving and taking, this makes
it a great mourning ; it'makes the farewell just like
a funeral, and puts them into this passion of weep¬
ing. There were other things for which they sor¬
rowed — that they should want the benefit of his pub¬
lic pertormances, and see him no longer presiding in
their assemblies, should have none of his personal
counsels and comforts ; and, we hope, they sorrowed
for their own sin, in not profiting more by his la¬
bours while they had him among them, and which
had provoked God to order his remove ; but that
which gave the most sensible accent to their grief,
was, that they should see his face no more. When
our friends are separated from us by death, this is
the consideration with which we raise up our
mourning, that we shall see their faces no more ;
but we complain not of this as those that have no
hope ; for if our friends died in Christ, and we live
to him, they are gone to see God’s face, to behold
his glory, with the reflection of which their faces
shine, and we hope to be with them shortly. Though
we shall see their faces no more in this world, we
hope to see them again in a better world, and to be
there together for ever, and with the Lord.
Lastly, They accompanied him unto the ship ;
partly to shew their respect to him, they would
bring him on his way as far as they could ; and
partly that they might have a little more of his com¬
pany and conversation ; if it must be the last inter¬
view, they will have as much from him as they can,
and see the last of him. And we have reason to
think, when they came to the water-side, and he
was to go on board, their tears and embraces were
repeated ; for loath to part bids oft farewell. But
this was a comfort to both sides, and soon turned
this tide of passion, that the presence of Christ both
went with him, and stayed with them.
CHAP. XXI.
We have, with a great deal of pleasure, attended the apostle
in his travels throughout the Gentile nations to preach the
gospel, and have seen a great harvest of souls gathered in
to Christ ; there we have seen likewise what persecutions
he endured ; yet still out of them all the Lord presently de¬
livered him, 2 Tim. 3. 11. But now we are to attend him
to Jerusalem, and there into lasting bonds ; the davs of
his service now seem to be over, and nothing to remain but
days of suffering, days of darkness, for they are many. It
is a thousand pities that such a workman should be laid
aside ; yet so it is ; and we must not onlv acquiesce, as
his friends then did, saying, The will of the Lord be done ;
but we must believe, and shall find reason to do so, that
Paul in the prison, and at the bar, is as truly glorifying
God, and serving Christ’s interest, as Paul in the pulpit
was. In this chapter, we have, I. A journal of Paul’s
voyage from Ephesus to Caesarea, the next sea-port to Je¬
rusalem, some places he touched at, and his landing there,
v. 1 . . 7. II. The struggles he had with his friends at
Caesarea, who mightily opposed his going up to Jerusalem,
but could not prevail, v. 8 . . 14. III. Paul’s journey from
Caesarea to Jerusalem, and the kind entertainment which
the Christians there gave him, v. 15. . 17. IV. His com¬
pliance with the persuasions of the brethren there, who ad¬
vised him so far to compliment the Jews, as to go purify
himself with an offering in the temple, as if he had had a
vow, that it might appear he was no such enemy to the
Mosaic rites and ceremonies as he was reported to be, v.
18 . . 26. V. The turning of this very thing against him by
the Jews, and the apprehending of him in the temple as a
THE ACTS, XXI.
criminal thereupon, v. 27.. 30. VI. The narrow escape
he had of being pulled to pieces by the rabble, and the
taking of Inm into a fair and legal custody bv the chief
captain, who permitted him to speak for himself to the
people, v. 31 . . 40. And so we hate him made a prisoner,
and shall never-have him otherwise to the end of the history
of this book.
l. AND it came to pass, that after we
were gotten from them, and had
launched, we came with a straight course
unto Coos, and the day following unto
Rhodes, and from thence unto Patara : 2.
And finding a ship sailing over unto Pheni- 1
cia, we went aboard, and set forth. 3. Now !
when we had discovered Cyprus, we left it
on the left hand, and sailed into Syria, and
landed at Tyre: for there the ship was to
unlade her burthen. 4. And finding disci¬
ples, we tarried there seven days : who
said to Paul through the Spirit, that he
should not go up to Jerusalem. 5. And
when we had accomplished those days, we j
departed and went our way ; and they all
brought us ^ on our way, with wives ' and
children, till we ivere out of the city : and
we kneeled down on the shore, and prayed.
G. And when we had taken our leave *one
of another, we took ship : and they returned
home again. 7. And when we had finished
our course from Tyre, we came to Ptole-
inais, and saluted the brethren, and abode
with them one day.
We may observe here,
I. How much ado Paul had to get clear from
Ephesus, intimated in the first words of the chap¬
ter, after we were gotten from them, that is, were
drawn from them as by violence. It was a force put
upon both sides ; Paul'was loath to leave them, and
they were as loath to part with him, and yet there
was no remedy, but so it must be. When good peo¬
ple are taken away by death, they are, as it were,
gotten from their friends here below, who struggled
hard to have detained them if possible.
II. What a prosperous voyage they had from
thence ; without any difficulty, they came with a
straight course, by direct sailing, to Coos, a famous
Grecian island ; the next clay to Rhodes, talked of
for the Colossus there ; thence to Patara, a famous
port, the metropolis of Lycia; (v. 1.) there they
very happily found a shi/i sailing over unto Pheni-
cia, the very course they were steering, v. 2. Provi¬
dence must be acknowledged when things happen
thus opportunely, and we are favoured by some lit¬
tle circumstances that contribute to the expediting
of our affairs ; and we must say, It is God that
maketh our way fierfect. This ship that was bound
for Phenicia, that is, Tyre, they took the conveni¬
ence of, went on board, and set sail for Tyre. In
that voyage they discovered Cyfirus, the island that J
Barnabas was of, and which he took care of, and I
therefore Paul did not visit it, but we left it on the
left hand, (v. 3.) sailed upon the coasts of Syria, and
at length landed at Tyre, that celebrated mart of
the nations, so it had been, but was now reduced ;
vet something of a trade it had still, for there the
shift was to unlade her burthen, and did so.
III. The halt that Paul made at Tyre ; when he
was got there, he was upon the coast of the land of
Israel, and found now that he could compass the re¬
mainder of his journey within the time he had fixed.
j At Tyre he found disciples, some that had em
braced the gospel, and professed the Christian faith.
; Observe, \\ herever Paul came, he inquired what
1 disciples were there, found them out, and associated
; with them ; for we know what is the usage of birds
of a feather. When Christ was upon earth, though
he went sometimes into the coasts of Tyre, yet he
never went thither to preach the gospel there ; nor
did he think fit to afford to Tyre ana Sidon the ad¬
vantages which Chorazm and Bethsaida had, though
he knew that if they had had them they would have
made a better improvement of them, Luke 10. 13,
14. But after the enlarging of the gospel-commis¬
sion, Christ was preached at Tyre, amd had disci-
I pies there i and to this, some think, that prophecy
concerning Tyre had reference, (Isa. 23. 18.) That
her merchandise, and hire, should be holiness to the
Lord.
2. Paul fading those disciples at Tyre, tarried
there seven days, they urging him to stay with them
as long as he could. He stayed seven days at Troas,
(ch. 20. 6.) and here so many days at Tyre, that he
might be sure to spend one Lord’s day with them,
and so might have an opportunity of preaching pub¬
licly among them ; for it is the desire of good men to
do good wherever they come ; and where we find
disciples we may either benefit them, or be benefit¬
ed by them.
3. The disciples at lyre were endowed with such
gifts, that they could by the Spirit foretell the trou¬
bles Paul would meet with at Jerusalem ; for the
Holy Ghost witnessed it in every city, ch. 20. 23. It
being a thing that would be so much talked of when
it came to pass, God saw fit, to have it much pro¬
phesied of before, that people’s faith, instead of be¬
ing offended, might be confirmed. And withal they
were endowed with such graces, that, foreseeing his
troubles, out of love to him, and concern for the
church, especially the churches of the Gentiles, that
could ill spare him, they begged of him that he would
not go up to Jerusalem, for they hoped the decree
was conditional ; If he go up, he will come into trou¬
ble there; as the prediction to David, that the men
of Keilah will deliver him up ; that is, if he venture
himself with them ; and therefore they said to him by
the Spirit, that he should not go up, because they
concluded it would be most for the glory of God,
that he should continue at liberty ; and it was not at
all their fault to think so; and consequently to dis¬
suade him ; but it was their mistake ; for his trial
would be for the glory of God, and the furtherance
of the gospel, and he knew it ; and the importunity
that was used with him, to dissuade him from it,
renders his pious and truly heroic resolution the
more illustrious.
4. The disciples at Tyre, though they were none
of Paul’s converts, vet shewed a very great respect
to Paul, whose usefulness in the church they had
heard so much of; when he departed from Tyre,
though they had had but seven days acquaintance
with him, yet as if he had been some great man,
j they all came together, with their wives and children,
solemnly to take leave < f him, to beg his blessing,
and to bring him as far < n his way as the sea would
permit them. Note, (1.) We should pay respect,
not only to our own ministers that are over us in the
l.ord, and admonish us, and, for their work’s sake
among us, esteem them highly in love, but we must,
as there is occasion, testify our love and respect to
all the faithful ministers of Christ, both for his sake
whose ministers thev are, and for their work’s sake
among others. (2.) We must, in a particular man¬
ner, honour those whom God hath singularly ho-
nom-ed, bv making them eminently useful in their
generation. (3.) It is good to train up children in a
respect to good people and good ministers. This
was particularly remarkable at Tyre, which w*r
THE ACTS, XXL
have not met with any where else, that they brought
their wives and children to attend Paul, to do him
the more honour, and to receive benefit by his in¬
structions and prayers ; and, as angry notice was
taken of the children of the idolaters ol Bethel, that
mocked a prophet, so, no doubt, gracious notice was
taken of the children of the disciples, at Tyre, that
honoured an apostle, as Christ accepted the hosan¬
nas of the little children. (4.) We should be good
husbands of our opportunities, and make the utmost
we can of them for the good of our souls. They
brought Paul on his way, that they might have so
much the more of his company, and his prayers.
Some refer us to Ps. 45. 12. as a prediction of this.
The daughter of Tyre shall be therewith a gift ; for,
it is probable that they made some presents to Paul
at parting, as usual to our friends that are going to
sea, ch. 28. 10.
5. They parted with prayer, as Paul and the
Ephesian elders had done, ch. 20. 36. Thus Paul
has taught us by example, as well as rule, to pray
always, to pray without ceasing. We kneeled down
on the shore, and prayed. Paul prayed for himself,
prayed, for them, prayed for all the churches ; as he
was much in prayer, so he was mighty in prayer.
They firayed upon the shore, that their last fare-
well might be sanctified and sweetened with prayer.
Those that are going to sea, should, when they quit
the shore, commit themselves to God by prayer, and
put themselves under his protection, as those that
hope, even when they leave the terra Jirma, to find
firm footing for their faith in the providence and pro¬
mise of God. They kneeled down on the shore,
though we may suppose it either stony or dirty, and
there prayed. Paul would that men should pray
every where, and so he did himself; and where he
lifted up his prayer, he bowed his knees. Mr.
George Herbert says, Kneeling never spoiled silk
stockings.
C. They parted at last: ( v . 6.) When we had
taken our leave one of another, with the most af¬
fectionate embraces and expressions of love and
grief, we took ship to be gone, and they returned
home again, each complaining that this is a parting
world. Observe how they disposed of themselves ;
We, that had a journey before us, took ship, thank¬
ful that we had a ship to carry us; and they, that
had no occasions to call them abroad, returned home
again, thankful that they had a home to go to. Re¬
joice Zebulun, in thy going out, and Issachar in thy
tents. Paul left his blessing behind him with those
that returned home, and they that stayed sent their
pravers after them that went to sea.
I V. Their arrival at Ptolemais, which was not
far from Tyre ; (v. 7. ) li e came to Ptolemais, which
some think is the same place with Accho, which we
find in the tribe of wisher, Judg. 1. 31. Paul begged
leave to go ashore there, to salute the brethren, to
inquire of their state, and to testify his good-will to
them ; though he could not stay long with them, yet
he would not pass by them without paying his re¬
spects to them, and he abode with them one day,
perhaps it was a Lord’s day ; better a short stay than
no visit.
8. And the next day we that were of
Paul’s company departed, and came unto
Caesarea: and we entered into the house
of Philip the evangelist, which was one of
the seven ; and abode with him. 9. And
the same man had four daughters, virgins,
which did prophesy. 10. And as we tar¬
ried there many days, there came down
from Jiic'^a a certain prophet, named Aga-
bus. 1 1 . And when he was come unto us.
he took Paul’s girdle, and bound his own
hands and feet, and said, T hus saith the
* : Holy Ghost, So shall the Jews at Jerusa-
1 !em bind the man that owneth this girdle,
and shall deliver him into the hands of the
Gentiles. 12. And when we heard these
tilings, both we, and they of that place, be¬
sought him not to go up to Jerusalem. 13.
Then Paul answered, What mean ye to
weep and to break mine heart ? For 1 am
ready not to be bound only, but also to die
at Jerusalem for the name of the Lord
Jesus. 14. And when he would not be
persuaded, we ceased, saying, The will of
| the Lord be done.
We have here Paul and his company arrived at
I length at Ceesarea, where he designed to make some
stay, it being the place where the gospel was first
preached to the Gentiles, and the Holy Ghost fell
i upion them, ch. 10. 1, 44.
I Now here we are told,
I. Who it wTas that entertained Paul and his com¬
pany at Ceesarea ; he seldom had occasion to go to a
I public house, but, wherever he came, some friend
or other took him in, and bid him welcome. Ob¬
serve, they that had sailed together, parted when
the voyage was accomplished, according as their
business was ; they that were concerned in the cargo,
j stayed where the ship was, to unlade her burthen
(y. 3.) others, when they came to Ptolemais, went
as their occasions led them ; but we that were of
Paul’s company, went where he went, and came to
Csesarea. Those that travel together through this
; world, will separate at death, and then it wall ap¬
pear who are of Paul’s company, and who are not.
Now at Ceesarea,
1. They were entertained by Philip the evangelist,
whom we left at Ceesarea many years ago, after he
had baptized the eunuch, (i ch . 8. 40.) and there we
now find him again. (1.) He was originally a dea¬
con, one of the seven, that were chosen to serve ta¬
bles, ch. 6. 5. (2.) He was now, and had been long,
an evangelist, one that went about to plant and water
j churches, as the apostles did, and gave himself, as
I they did, to the word and prayer ; thus, having used
the office of a deacon well, he purchased to himself a
good degree; and having been faithful in a f w
things, was made ruler Over many things. (3.) He
had a house at Ceesarea, fit to entertain Paul and all
his company, and he bid him and them very wel¬
come to it ; He entered into the house of Philip the
evangelist, and we abode with him. Thus does it
become Christians and ministers, according as their
ability is, to ■ use hospitality one to another, without
grudging, 1 Pet. 4. 9.
2. This Philip had four maiden daughters, which
did prophesy, v. 9. It intimates that they prophe¬
sied of Paul’s troubles at Jerusalem, as others had
done, and dissuaded him from going; or perhaps,
| they prophesied for his comfort and encouragement,
| in reference to the difficulties that were before him.
Here w'as a further accomplishment of that prr-
pheev, Joel 2. 28. of such a plentiful pouring out of
the Spirit upon all flesh, that their sons and then-
daughters should prophesy, that is, foretell things to
come.
II. A plain and full prediction of the sufferings of
Paul, by a noted prophet, v. 10, 11.
1. Paul and his company tarried many days at
Csesarea ; perhaps Cornelius was yet living there,
i and (though Philip lodged them) yet might be many
*2 1 6
THE ACTS, XXI.
ways kind to them, and induce them to stay there.
What cause Paul saw to tarry so long there, and to
make so little haste at the latter end of his journey
to Jerusalem, when he seemed so much in haste at
the beginning of it, we cannot tell ; but we are sure
he did not stay, either there, or any where else, to
oe idle ; he measured his time by days, and num¬
bered them.
2. Agabus the prophet came to Cxsarea from
Judea ; this was he that we read of before, who
came from Jerusalem to Antioch , to foretell a general
famine, ch. 11.27, 28. See how God dispenseth his
gifts variously ! To Paul was given the word of wis¬
dom and knowledge, as an apostle, by the Spirit,
and the gifts of healing ; to Agabus, and to Philipps
daughters, were given prophecy , by the same Spirit
— the foretelling of things to come, which came to
pass according to the prediction. See 1 Cor. 12. 8,
10. So that that which was the most eminent gift
of the Spirit under the Old Testament, the fore¬
telling of things to come, was under the New Testa¬
ment quite outshone by other gifts, and was be¬
stowed upon those that were of less note in the
church. It should seem as if Agabus came on pur¬
pose to Cxsarea, to meet Paul with this prophetic
intelligence.
3. He foretold Paul’s bonds at Jerusalem, (1.)
By a sign, as the prophets of old did, Isaiah, ( ch .
20. 3.) Jeremiah, (ch. 13. 1. — 27. 2.) Ezekiel, (ch.
4. 1. — 12. 3.) and many others. Agabus took Paul's
girdle, when he laid it by, or perhaps took it from
about him, and with it bound first his own hands,
and then his own feet, or perhaps bound his hands
and feet together ; this was designed both to confirm
the prophecy, (it was as sure to be done as if it were
done already,) and to affect those about him with it,
because that which we see usually makes a greater
impression upon us than that which we only hear of.
(2.) Bv an explication of the sign; Thus saith the
Holy Ghost, the Spirit of prophecy, So shall the
Jews at Jerusalem bind the jnan that owneth this
girdle, and, as they dealt with his Master, (Matt.
20. 18, 19.) shall deliver him into the hands of the
Gentiles, as the Jews in other places had all along
endeavoured to do, by accusing him to the Roman
governors. Paul had this express warning given
him of his troubles, that he might prepare for them,
and, when they came, they might be no surprise or
terror to him ; the general notice given us, that
through much tribulation we must enter into the
kingdom of God, should be of the same use to us.
III. The great importunity which his friends used
with him to dissuade him from going forward to
Jerusalem ; (v. 12.) Not only they of that place, but
we that were of Paul's company, ana among the rest
Luke himself, who had heard this often before, and
seen Paul’s resolution notwithstanding, besought him
with tears that he would not go up to Jerusalem,
but steer his course some other way.
Now, ]. Here appeared a commendable affection
to Paul, and a value for him, upon the account of his
great usefulness in the church. Good men that are
very active, sometimes need to be dissuaded from
over-working themselves; and" good men that are
very bold, need to be dissuaded from exposing them¬
selves too far. The I.ord is for the body, and so
must we be.
2. Yet there was a mixture of infirmity, especially
in those of Paul's company, who knew he under¬
took this journey by divine direction, and had seen
with what resolution he had before broken through
the like opposition ; but we see in them the infirmity
incident to us all ; when we see trouble at a distance,
and have only a general notice of it, we can make
light of it ; but when it comes near, we begin to
shrink, and draw back. Now that it touchcth thee,
thou art troubled , Job 4. 5.
IV. The holy bravery and intrepidity with which
Paul persisted in his resolution, v. 13.
1. He reproves them for dissuading him ; here is
a quarrel of love on both sides, and very sincere and
strong affections clashing with each other ; they love
him dearly, and therefore oppose his resolution ; he
loves them dearly, and therefore chides them for
opposing it ; What mean ye to weep and to brake my
heart 7 They were an offence to him, as Peter was
to Christ, when, in a like case, he said, Master,
spare thyself. Their weeping about him break his
heart, (1.) It was a temptation to him, it shocked
him, it began to weaken and slacken his resolution,
and made him to entertain thoughts of tacking about ;
“ I know I am appointed to suffering, and you ought
to animate and encourage me, and to say that which
will strengthen my heart ; but you, with your tears,
break my heart, and discourage me. What do you
mean, to do thus ? Has not our Master bid us take
up our cross? And would you have me to avoid
mine?” (2.) It was a trouble to him, that they
should so earnestly press him to that in which he
could not gratify them without wronging his con¬
science. Paul was of a very tender spirit ; as he was
much in tears himself, so he had a compassionate
regard to the tears of his friends ; they made a great
impression upon him, and would bring him almost
to yield to any thing. But now it breaks his heart,
when he is under a necessity of denying the request
of his weeping friends. It was an unkind kindness,
a cruel pity, thus to torment him with their dissua¬
sions, and to add affliction to his grief. When our
friends are called out to sufferings, we shall shew
our love, rather by comforting them than by sor¬
rowing for them. But observe, These Christians at
Cxsarea, if they could have foreseen the particulars
of that event, the general notice of which they re¬
ceived with so much heaviness, they would have
been better reconciled to it for their own sakes : for
when Paul was made a prisoner at Jerusalem, he
was presently sent to Cxsarea, the very place where
he now was, (ch. 23. 33.) and there he continued at
least two years, (ch. 24. 27.) and he was a prisoner
at large, as appears ch. 24. 23. where orders were
given, that he should have liberty to go among his
friends, and his friends to come to him ; so that the
church at Caesarea had much more of Paul’s com¬
pany and help when he was imprisoned, than they
could have had if he had been at liberty. That
which we oppose, as thinking it to make much
against us, may be over-ruled hy the providence oi
God to work for us, which is a reason why we should
follow providence, and not fear it.
2. He repeats his resolution to go forward, not¬
withstanding ; “ What mean ye to weep thus ? Iam
ready to suffer whatever is appointed me. I am fully
determined to go, whatever comes of it, and there¬
fore it is to no purpose for you to oppose it. I am
willing to suffer, and therefore why are you unwil¬
ling that I should suffer ? Am not 1 nearest myself,
and fittest to judge for myself ? If the trouble found
me unready, it would be a trouble indeed, and you
might well weep at the thoughts of it. But, blessed
be God, it does not. It is very welcome to me, and
therefore should not be such a terror to you. For
my part, Iam ready," fT6(ua>c i%a> — I have myself
in a readiness, as soldiers for an engagement. (1.)
“ I expect trouble, I count upon it, it will be no sur¬
prise to me. I was told at first what great things I
must suffer," ch. 9. 16. (2.) “ I am prepared for
it, by a clear conscience, a firm confidence in God, a
holy contempt of the world and the body, a lively
faith in Christ, and a joyful hope of eternal life.*’
(3.) “ I can bid it welcome, as we do a friend that
we look for, and have made preparation for. I can,
through grace, not only bear it, but rejoice in it.‘‘
Now,
THE ACTS, XXI.
[1.] See how far his resolution extends: “You
•tre told that I roust be bound at Jerusalem, and you
would have me keep away for fear of that. I tell
you, I am ready not only to be bound, but, if the
will of God be so, to die at Jerusalem ; not only to
lose my liberty, but to lose my life.” It is our wis¬
dom to think of the worst that may befall us, and to
prepare accordingly, that we may stand complete in
all the will of God.
[2.] See what it is that carries him out thus, that
makes him willing to suffer and die ; it is for the
name of the Lord Jesus. All that a man has will
he give for his life ; but life itself will Paul give for
the service and honour of the name of Christ.
V. The patient acquiescence of his friends in his
resolution, v. 14.
1. They submitted to the wisdom of a good man ;
they had carried the matter as far as they could
with decency ; but when he would not be persuaded,
we ceased our importunity. Paul knows best his own
mind, and what he has to do, and it becomes us to
leave it to himself, and not to censure him for what
he does, or to say he is rash, and wilful, and hu-
moursome, and has a spirit of contradiction, as some
people are apt to judge of those that will not do just
as they would have them do. No doubt, Paul has a
good reason for his resolution, though he sees cause
to keep it to himself, and God has gracious ends to
serve in confirming him in it. It is good manners not
to over-press those in their own affairs, that will not
be persuaded.
2. They submitted to the will of a good God ; we
ceased, saying, The will of the Lord be done. They
did not resolve his resolution into his stubbornness,
but into his willingness to suffer, and God’s will that
he should. Father in heaven, thy will be done ; as
it is a rule to our prayers and to our practice, so it
is to our patience. This may refer, (1.) To Paul’s
present firmness ; he is inflexible, and unpersuada¬
ble, and in this they see the will of the Lord done.
“ It is he that has wrought his fixed resolution in
him, and therefore we acquiesce in it.” Note, In
the turning of the hearts of our friends or ministers,
this way or that way, (and it may be quite another
way than we could wish,) we should eye the hand
of God, and submit to that. (2. ) To his approach¬
ing sufferings ; “If there be no remedy, but Paul
will run himself into bonds, the will of the' Lord Jesus
be done. We have done all that we could do on our
fiarts to prevent it, and now we leave it to God, we
eave it to Christ, to whom the Father has commit¬
ted all judgment, and therefore we do, not as we
will, but as he will.” Note, When we see trouble
coming, and particularly that of our ministers being
silenced, or removed from us, it becomes us to say,
The will of the Lord be done. God is wise, and
knows how to make all work for good, and therefore
welcome his holy will. Not only, “ The will of the
Lord must be done, and there is no remedy but,
“ Let the will of the Lord be done, for his will is his
wisdom, and he doeth all according to the counsel
of it ; let him therefore do with us and our’s as
seemeth good in his eyes.” When a trouble is
come, this must allay our griefs, that the will of the
Lord is done ; when we see it coming, this must
silence our fears, that the will of the Lord shall be
done, to which we must say, Amen, let it be done.
1 5. And after those days we took up our
carriages, and went up to Jerusalem. 16.
There went with us also certain of the dis¬
ciples of Coesarea, and brought with them
one Mnason of Cyprus, an old disciple,
with whom we should lodge. 17. And
when we were come to Jerusalem, the bre-
Vol. vi. — 2 E
217
thren received us gladly. 18. And the day
following Paul went in with us unto James ;
and all the elders were present. 19. And
when he had saluted them, he declared
particularly what things God had wrought
among the Gentiles by his ministry. 20.
And when they heard it , they glorified the
Lord, and said unto him, Thou seest, bro¬
ther, how many thousands of Jews there
are which believe ; and they are all zealous
of the law. 21. And they are informed of
thee, that thou teachest ail the Jews which
are among the Gentiles to forsake Moses,
saying that they ought not to circumcise
their children, neither to walk after the
customs. 22. What is it therefore ? The
multitude must needs come together: for
they will hear that thou art come. 23. Do
therefore this that we say to thee : we have
four men which have a vow on them ; 24.
Them take, and purify thyself with them,
and be at charges with them, that they
may shave their heads : and all may know
that those things, whereof they were inform¬
ed concerning thee, are nothing; but that
thou thyself also walkest orderly, and
keepest the law. 25. As touching the Gen¬
tiles which believe, we have written ana
concluded that they observe no such thing,
save only that they keep themselves from
things offered to idols, and from blood, and
from things strangled, and from fornication.
26. Then Paul took the men, and the next
day purifying himself with them entered
into the temple, to signify the accomplish¬
ment of the days of purification, until that
an offering should be offered for every one
of them.
In these verses, we have,
I. Paul’s journey to Jerusalem from Caesarea, and
the company that went along with him.
1. They took up their carriages, their bag and
baggage, and, as it should seem, like poor travellers
or soldiers, were their own porters ; so little had
they of change of raiment. Omnia mea mecum porto
— My property is all about me. Some think they
had with them the money that was collected in the
churches of Macedonia and Achaia, for the poor
saints at Jerusalem. If they could have persuaded
Paul to go some other way, they would gladly have
gone along with him ; but if, notwithstanding their
dissuasive, he will go to Jerusalem, they do not say,
“ Let him go himself then but as Thomas, in a like
case, when Christ would go into danger at Jerusa¬
lem, Let us go and die with him, John 1 1. 16. Their
resolution to cleave to Paul, was like that of Ittai to
cleave to David, (2 Sam. 15. 21.) In what place my
lord the king shall be, whether in death or life, there
also will thy servant be. Thus Paul’s boldness im-
boldened them.
2. Certain of the disciples of Caesarea went along
with them. Whether they designed to go however,
and took this opportunity of going with so much good
company, or whether they went on purpose to see if
they could do Paul any service, and if possible pre-
THE ACTS, XXI.
vent his trouble, or at least minister to him in it, j
does not appear. The less while Paul is likely to
enjoy his liberty, the more industrious they are to
improve every opportunity of conversation with him.
Elisha kept close to Elijah, when he knew the time
was at hand, that he should be taken up.
3. They brought with them an honest old gentle¬
man that had a house of his own at Jerusalem, in
which he would gladly entertain Paul and his com¬
pany, one Mnason of Cyfirus, (v. 16.) with whom
we should lodge ; such a great concourse of people
there was to the feast, that it was a hard matter to
get lodgings ; the public houses would be taken up by
those of the better sort ; and it was looked upon as a
scandalous thing for those that had private houses to
hire their rooms out at those times, but they must
freely accommodate strangers with them. Every
one then would choose his friends to be his guests,
and Mnason took Paul and his company to be his
lodgers ; though he had heard what trouble Paul
was likely to come into, which might bring those
that entertained him into trouble too, yet he shall be
welcome to him, whatever comes of it. This Mna¬
son is called an old disciple ; a disciple from the
beginning ; some think, one of the seventy disciples
of Christ, or one of the first converts after the pour¬
ing out of the Spirit, or one of the first that was
converted by the preaching of the gospel in Cyprus,
ch. 13. 4. However it was, it seems he had been
long a Christian, and was now in years. Note, It is
an honourable thing to be an old disciple of Jesus
Christ, to have been enabled by the grace of God to
continue long in a course of duty, steadfast in the
faith, and growing more and more prudent and expe¬
rienced to a good old age. And with these old disci¬
ples one would choose to lodge ; for the multitude
of their years shall teach wisdom.
II. Paul’s welcome at Jerusalem.
1. Many of the brethren there received him gladly,
v. 17. As soon as they had notice that he was come
to town, they went to his lodgings at Mnason’s house,
and congratulated him on his safe arrival, and told
him, they were glad to see him, and invited him to
their houses ; and counted it an honour to be known
to one that was such an eminent servant of Christ.
Streso observes, that the word here used concerning
the welcome they gave to the apostles, asy/sv*; faro-
Ji% uv, is used concerning the welcome of the apos¬
tles’ doctrine, ch. 2. 41. They gladly received his
word. We think, if we had Paul among us, we would
gladly receive him ; but it is a question whether we
would or no, if having his doctrine, we do not gladly
receive that.
2. They made a visit to James and- the elders of
the church, at a church meeting ; (t>. 18.) The day
following, Paul went in unto James, and took us
with him, that were his companions, to introduce us
into acquaintance with the church at Jerusalem. It
should seem that James was now the only apostle that
was resident at Jerusalem ; the rest had dispersed
themselves, to preach the gospel in other places.
But still they forecasted to have an apostle at Jeru¬
salem, perhaps sometimes one, and sometimes ano¬
ther, because there was a great resort thither from
all parts. James was now upon the spot, and all the
elders or presbyters, that were the ordinary pastors
of the church, both to preach and govern, were
present. Paul saluted them all, paid his respects
to them, inquired of their welfare, and gave them
the right hand of fellowship. He saluted them, that
is, he wished them all health and happiness, and
prayed to God to bless them. The proper significa¬
tion of salutation, is, wishing salvation to you ; salve,
or salus tibi sit: like, peace be unto you. And such
mutual salutations, or good wishes, very well become
Christians, in token of their love to each other, and
joint regard to God.
III. The account they had from him of his minis
try among the Gentiles, and their -satisfaction in it.
1. He gave them a narrative of the success of the
gospel in those countries where he had been employ¬
ed, knowing it would be very acceptable to them, to
hear of the enlarging of Christ’s kingdom. He de¬
clared particularly what things God had wrought
among the Gentiles by his ministry, v. 19. Observe,
how modestly he speaks, not what things he had
wrought, (he was but the instrument,) but what God
had wrought by his ministry. It was ?iot I, but the
grace of God which was with me. He planted and
watered, but God gave the increase. He declared it
particularly, that the grace of God might appear
the more illustrious in the circumstances of his suc¬
cess. Thus David will tell others what God had
done for his soul, (Ps. 66. 16.) as Paul here what
God had done by his hand, and both, that their
friends might help them to be thankful.
2. Hence they took occasion to give praise to God ;
(v. 20.) When they heard it, they glorified the
Lord. Paul ascribed it all to God, and to God they
gave the praise of it. They did not break out into
high encomiums of Paul, but leave it to his Master to
say to him, Well done, good and faithful servant ;
but they gave glory to the grace of God, which was
extended to the Gentiles. Note, The conversion of
sinners ought to be the matter of our joy and praise,
as it is of the angels. God had honoured Paul more
than any of them, in making his usefulness more ex¬
tensive, yet they do not envy him, nor are they jea¬
lous of his growing reputation, but, on the contrary,
glorified the Lord. And they could not do more to
encourage Paul to go on cheerfully in his work, than
to glorify God for his success in it ; for if God be
praised, Paul is pleased.
IV. The request of James and the elders of the
church at Jerusalem to Paul, or their advice rather,
that he would gratify the believing Jews, by show¬
ing some compliance with the ceremonial law, and
appearing publicly in the temple to offer sacrifice ;
which was not a thing in itself sinful ; for the cere¬
monial law, though it was by no means to be impo¬
sed upon the Gentile converts, (as the false teachers
would have it, and thereby endeavoured to subvert
the gospel,) yet it was not become unlawful as yet
to those that had been bred up in the observation of
it, but were far from expecting justification by it.
It was dead, but not buried ; dead, but not yet deadly.
And being not sinful, they thought it was a piece of
prudence in Paul to conform thus far.
Observe the counsel they give to Paul herein, not
as having authority over him, but an affection for him.
1. They desired him to take notice of the great
numbers there were of Jewish converts ; Thou seest ,
brother, how many thousands of the Jews there are
which believe. They call him brother, for they look¬
ed upon him as a joint-commissioner with them in
gospel-work, though they were of the circumcision,
and he the apostle of the Gentiles, though they were
conformists, and he a non-conformist; yet they were
brethren, and owned the relation. Thou hast been
in some of our assemblies, and seest how numerous
they are ; how many myriads of Jews believe. The
word signifies, not thousands, but ten thousands.
Even among the Jews, who were most prejudiced
against the gospel, yet there were great multitudes
that received it; for the grace of God can break down
the strongest holds of Satan. The number of the
names at first was but one hundred and twenty, yet
now many thousands. Let none therefore despise
the day of small things; for though the beginning be
small, God can make the latter end greatly to in¬
crease. Hereby it appeared that God had not quite
cast away his people the Jews, for among them there
was a remnant, an election, that obtained ; (see K< m.
11. 1, 5, 7.) many thousands that oc/ieved. And this
219
THE ACTS, XXI.
account which they could give to Paul of the success !
of the gospel among the Jews, no doubt, was as
grateful to Paul as the account which he gave them
of the conversion of the Gentiles was to them ; for
his heart’s desire and prayer to God for the Jews,
was, that they might be saved.
2. They inform him of a prevailing infirmity these
believing Jews laboured under, which they could not
yet be cured of ; They are all zealous of the law.
They believe in Christ as the true Messiah, they
rest upon his righteousness, and submit to his govern¬
ment ; but they know the law of Moses was of God,
they have found spiritual benefit in their attendance
on the institutions of it, and therefore they can by
no means think of parting with it, no nor or growing
cold to it ; and perhaps they urged Christ’s being
made under the law, and observing it, (which was
designed to be our deliverance from the law,) as a
reason for their continuance under it. This was a
great weakness and mistake, to be so fond of the
shadows when the substance was come ; to keep their
necks under a yoke of bondage , when Christ was
come to make them free. But see, (1.) The power
of education and long Usage, and especially of a
ceremonial law. (2. ) The charitable allowance that
must be made in consideration of these. These
Jews that believed were not therefore disowned and
rejected as no Christians, because they were for the
law, nay, were zealous for it, while it was only in
their own practice, and they did not impose it upon
others. Their being zealous of the law, was capable
of a good construction, which chanty would put upon
it ; and it was capable of a good excuse, considering
what they were brought up in, and whom they lived
among.
3. They gave him to understand that these Jews
who were so zealous of the law, were ill affected to
him, v. 21. Paul himself, though as faithful a ser¬
vant as any Christ ever had, yet could not get the
good word of all that belonged to Christ’s family ;
“ They are informed of thee, (and form their opinion
of thee accordingly,) that thou not only dost not
teach the Gentiles to observe the law, as some would
have had thee, (we have prevailed with them to drop
that,) but dost teach all the Jews which are dispersed
among the Gentiles, to forsake Moses, not to circum¬
cise their children, nor to walk after the customs of
our nation, which were of divine appointment, so far
as they might be observed even among the Gentiles,
at a distance from the temple ; not to observe the
fasts and feasts of the church, not to wear their
phvlacteries, or abstain from unclean meats.” Now,
(1. ) It was true that Paul preached the abrogation
of the law of Moses, and that it was impossible to be
justified by it, and therefore we are not bound up any
longer to the observation of it. But, (2. ) It was false
that he taught them to forsake Moses ; for the reli¬
gion he preached tended not to destroy the law, but
to fulfil it. He preached Christ, the End of the
law for righteousness, and refientance and faith, in
the exercise of which we are to make great use of
the law. The Jews among the Gentiles, whom Paul
taught, were so far from forsaking Moses, that they
never understood him better, nor ever embraced him
so heartily as now when they were taught to make
use of him as a schoolmaster to bring them to Christ.
But even the believing Jews, having got this notion
of Paul, that he was an enemy to Moses, and perhaps
giving too much regard to the unbelieving fews too,
were much exasperated against him. Their minis¬
ters, the elders here firesent, loved and honoured
him, and approved of what he did, and called him
brother, but the people could hardly be got to enter¬
tain a favourable thought of him; for it is certain,
the least judicious are the most censorious; the weak-
headed are the hot-headed. They could not distin¬
guish uDon Paul’s doctrine as they ought to have
done, and therefoie condemned it in the gross,
through ignorance.
4. They therefore desire Paul tnat he would by
some public act, now that he was come to Jerusalem,
make it to appear that the charge against him was
false, and that he did not teach people to forsake
Moses, and to break the customs of the Jewish
church, for he himself retained the use of them.
(1.) They conclude that something of this kind
must be done ; “ What is it therefore ? What must
be done? The multitude will hear that thou art
come to town.” This is an inconvenience that at¬
tends men of fame, that their coming and going are
taken notice of more than other people’s, and will be
talked of, by some for good-will, and by others for
ill-will ; “ When they hear thou art come, they must
needs come together, they will expect that we call
them together, to advise with them, whether we
should admit thee to preach among us as a brother,
or no ; or, they will come together of themselves
expecting to hear thee.” Now something must be
done to satisfy them that Paul does not teach people
to forsake Moses, and they think it necessary, [1.]
For Paul’s sake, that his reputation may be cleared,
and that so good a man may not lie under any ble¬
mish, nor so useful a man labour under any disadvan¬
tage which may obstruct his usefulness. [2.] For
the people’s sake, that they may not continue pre¬
judiced against so good a man, nor lose the benefit
of his ministry by those prejudices. [3.] For their
mvn sake, that since they knew it was their duty to
own Paul, their doing it might not be turned to their
reproach among those that were under their charge.
(2.) They produce a fair opportunity which Paul
might take to clear himself ; “ Do this that we say
unto thee, take our advice in this case. TVe have
four men, Jews which believe, of our own churches,
and they have a vow on them, a vow of Nazarite-
ship for a certain time ; their time is now expired,
( v . 23.) and they are to offer their offering accord¬
ing to the law, when they shave the head of their
separation, a he-lamb for a burnt-offering, an ewe-
lamb for a sin-offering, and a ram for a peace-offer¬
ing, with other offerings, appertinent to them,
Numb. 6. 13 — 20. Many used to do this together,
when their vow expired about the same time, either
for the greater expedition, or for the greater solem¬
nity. Now Paul having so far of late complied with
the law as to take upon him the vow of a Nazarite,
and to signify the expiration of it by shaving his head
at Cenchrea, (eh. 18. 18.) according to the custom
of those who lived at a distance from the temple,
they desire him but to go a little further, and to join
with these four in offering the sacrifices of a Naza¬
rite ; “ Purify thyself with them according to the
law ; and be willing not only to take that trouble, but
to be at charges with them, in buying sacrifices for
this solemn occasion, and to join with them in the
sacrifice.” This, they think, will effectually stop the
mouth of calumny, and every one will be convinced
that the report was false, that Paul was not the man
he was represented to be, did not teach the Jews to
forsake Moses, but that he himself, being originally
a Jew, walked orderly, and kept the law ; and then
all would be well.
5. They enter a protestation, that this shall be no
infringement at all of the decree lately made in
favour of the Gentile converts, nor do they intend by
: this, in the least to derogate from the liberty allowed
them; (v. 25. ) “ jIs touching the Gentiles which
believe, we have written and concluded, and resolve
to abide by it, that they observe no such things ; we
would not have them to be bound up by the ceremo¬
nial law by any means, but only that they keep
themselves from things offered to idols, and from
I blood, and from things strangled, and from forvi-
\ utinn ; but let not them be tied to the Jewish sacri-
•220
THE ACTS, XXL
he s, or purifications, or any of their rites and cere-
m <nies.” They knew how jealous Paul was for the
preserving of the liberty of the converted Gentiles,
and therefore expressly covenant to abide by that.
Thus far is their proposal.
V. Here is Paul’s compliance with it. He was
willing to gratify them in this matter. Though he
would not be persuaded not to go to Jerusalem, yet,
when he was there, he was persuaded to do as they
there did , v. 26. Then Paul took the men, as they
advised, and the very next day, fiurifying himself
with them, and not with multitude or tumult, as he
himself pleads, ( ch . 24. 18.) he entered into the tem¬
ple, as other devout Jews that came upon such
errands did, to signify the accomplishment of the
days of purification to the priests; desiring the
prie t would appoint a time when the offering should
he offered for every one of them, one for each.
Ainsworth on Numb. 6. 18. quotes out of Maimo-
nides a passage which gives some light to this ; If a
man say, Upon me be half the oblations of a JVaza-
rite, or, Upon me be half the shaving of a JYazarite,
then he brings half the offerings by what JYazarite
he will, and that jYazarite pays his offering out of
that which is his ; so Paul did here ; he contributed
what he vowed to the offerings of these Nazarites ;
and, some think, bound himself to the law of the
Nazariteship, and to an attendance at the temple
with fastings and prayers for seven days, not design¬
ing that the offering should be offered till then ;
which was that he signified to the priest.
Now it has been questioned, whether James and
the elders did well to give Paul this advice, and
whether he did well to take it.
1. Some have blamed this occasional conformity
of Paul’s, as indulging the Jews too much in their
adherence to the ceremonial law, and a discourage¬
ment of those who stood fast in the liberty wherewith
Christ had made them free. Was it not enough for
James and the elders of Jerusalem to connive at this
mistake in the Jewish converts themselves, but must
they wheedle Paul to countenance them in it? Had
it not been better when they had told Paul how zea¬
lous the believing Jews were for the law, if thev had
desired him, whom God had endued with such excel¬
lent gifts, to take pains with their people to convince
them of their error, and to show them that they were
made free from the law by their marriage to Christ ?
Rom. 7. 4. To urge him to encourage them in it by
his example, seems to have more in it of fleshly wis¬
dom than of the grace of God. Surely Paul knew
what he had to do better than they coukl teach him.
But,
2. Others think the advice was prudent and good,
and Paul’s following it was justifiable enough, as the
case stood. It was Paul’s avowed principle, To the
Jews, became las a Jew, that I might gain the Jews,
1 Cor. 9. 20. He had circumcised Timothy, to
please the Jews; though he would not constantly
observe the ceremonial law, yet, to gain an opportu¬
nity of doing good, and to show how far he could
comply, he would occasionallv go to the temple and
join in the sacrifices there. Those that are weak in
the faith are to be borne with, when those that un¬
dermine the faith must be opposed. It is true, this
compliance of Paul’s sped ill to him, for this very
thing by which he hoped to pacifv the Jews, did but
provoke them, and bring him into trouble, yet that
is not a sufficient ground to go upon in condemning
it ; Paul might do well, and yet suffer for it, but per¬
haps the wise God over-ruled both their advice and
Paul’s compliance with it, to serve a better purpose
than was intended ; for we have reason to think, that
when the believing Jews, who had endeavoured by
their zeal for the law to recommend themselves to
the good opinion of those who believed not, saw
how barbarously they used Paul, (who endeavoured
to oblige them,) they were by this more alienated
from the ceremonial law, than they could have been
by the most argumentative or affecting discourses.
rl hey saw it was in vain to think of pleasing men that
would be pleased with nothing else but the rooting
out of Christianity. Integrity and uprightness will be
more likely to preserve us than sneaking compli¬
ances. And when we consider what a great trouble
it must needs be to James and the presbyters in the
reflection upon it, that they had by their advice
brought Paul into trouble, it should be a warning to
us, not to press men to oblige us by doing any thing
contrary to their own mind.
27. And when the seven days were al¬
most ended, the Jews which were of Asia,
when they saw him in the temple, stirred up
all the people, and laid hands on him, 28.
Crying out, Men of Israel, help : this is the
man, that teacheth all men every where
against the people, and the law, and this
place : and further brought Greeks also into
the temple, and hath polluted this holy
place. 29. (For they had seen before with
him in the city Trophimus an Ephesian,
whom they supposed that Paul had brought
into the temple.) 30. And all the city was
moved, and the people ran together : and
they took Paul, and drew him out of the
temple : and forthwith the doors were shut.
31. And as they went about to kill him,
tidings came unto the chief captain of the
band, that all Jerusalem was in an uproar.
32. Who immediately took soldiers and
centurions, and ran down unto them: and
when they saw the chief captain and the
soldiers, they left beating of Paul. 33. Then
the chief captain came near, and took him,
and commanded him to be bound with two
chains ; and demanded who he was, and
what he had done. 34. And some cried
one thing, some another, among the multi¬
tude: and when he could not know the
certainty for the tumult, he commanded
him to be carried into the castle. 35. And
when he came upon the stairs, so it was,
that he was borne of the soldiers for the
violence of the people. 36. For the multi¬
tude of the people followed after, crying,
Away with him. 37. And as Paul was to
be led into the castle, he said unto the chief
captain, May I speak unto thee ? Who
said, Canst thou speak Greek ? 38. Art
not thou that Egyptian, which before these
days madest an uproar, and leddest out
into the wilderness four thousand men that
were murderers ? 39. But Paul said, I am
a man which am a Jew of Tarsus, a city in
Cilicia, a citizen of no mean city: and, 1
beseech thee, suffer me to speak unto the
people. 40. And when he had given him
license, Paul stood on t he stairs, and beck¬
oned with the hand unto the people. And
221
THE ACTS, XXI.
when there was made a great silence, lie
spake unto them in the Hebrew tongue,
saying,
W e have here Paul brought into a captivity which
we are not likely to see the end of : for after this
he is either hurried from one bar to another, or
lies neglected, first in one prison, and then in ano¬
ther, and can neither be tried nor bailed. When we
see the beginning of a trouble, we know not either
how long it will last, or how it will issue.
I. We have here Paul seized, and laid hold on.
1. He was seized in the temple, when he was there
attending the days of his purifying, and the solemn
services of those days, v. 27. Formerly he had been
well known in the temfile , but now he had been so
long in his travels abroad, that he was become a
stranger there ; so that it was not till the seven days
were almost ended , that he was taken notice of by
those that had an evil eye toward him. In the tem¬
ple, where he should have been protected as in a
sanctuary, he was most violently set upon by those
who did what they could to have mingled his blood
with his sacrifices ; in the temple, where he should
have been welcomed as one of the greatest ornaments
of it that ever had been there since the Lord of the
temple left it. The temple which they themselves
pretended such a mighty zeal for, yet did they them¬
selves thus profane. Thus is the church polluted by
none more than by popish persecutors, under the
colour of the church’s name and interest.
2. The informers against him were the Jews of
Asia, not those of Jerusalem ; the Jews of the disper¬
sion, who knew him best, and who were most exas¬
perated against him. Those who seldom came up to !
worship at the temple in Jerusalem themselves, but
contentedly lived at a distance from it, in pursuit of
their private advantages, yet appeared most zealous
for the temple, as if thereby they would atone for
their habitual neglect of it.
3. The method they took, was, to raise the mob,
and to incense them against him. They did not go
to the High Priest, or the magistrates of the city,
with their charge, (probably, because they expect¬
ed not to receive countenance from them,) but they
stirred ufi all the fieofile, who were at this time more
than ever disposed to any thing that was tumultuous
and seditious, riotous and routous. Those are fittest
to be employed against Christ and Christianity, that
are governed least by reason, and most by passion ;
therefore Paul described the Jewish persecutors to
be not only wicked, but absurd unreasonable men.
4. The arguments wherewith they exasperated
the people against him were popular, but very false
and unjust They cried out, “ Men of Israel, helfi.
If ye are indeed men of Israel, tme-born Jews, that
have a concern for your church and your country,
now is your time to shew it, by helping to seize an
enemy to both.” Thus they cried after him as after
a thief, (Job 30. 5.) or after a mad dog. Note, The
enemies of Christianity, since they could never prove
it to be an ill thing, have been always very indus¬
trious, right or wrong, to put it into an ill name, and [
so run it down by outrage and outcry. It had be¬
come men of Israel to help Paul, who preached up
Him who was so much the glory of his fieofile Is¬
rael ; yet here the popular fury will not allow them
to be men of Israel, unless they will help against him.
This was like, Stop thief, or Athaliah’s cry, Trea¬
son, treason ; what is wanting in right, is made up
in noise. . |
5. They charge upon him both ill doctrine and ill
practice, and both against the Ptosaic ritual.
(1.) They charged upon him ill doctrine ; not only
that he holds corrupt opinions himself, but that he
vents and publishes them, though not here at Jeru¬
salem, yet in other places, nay, in all places, he
teaches all men, every where; soartfullv is the ci .me
aggravated, as it because he was an itinerant, lie
was an ubiquitary ; “He spreads to the utuustof
his power certain damnable and heretical positions.”
[ 1. ] Aguinst the people of the Jews. He had taught
that Jews and Gentiles stand on the same level be¬
fore God, and neither circumcision avails any thing,
nor uncircumcision ; nay, he had taught against the
unbeliei’ing Jews, that they were rejected, (and
therefore had separated from them and their syna¬
gogue,) and this is interpreted to be speaking against
the whole nation, as if no doubt but they were the
people , and wisdom must die with them ; (Job 12.
2.) whereas God, though he had cast them off, yet
had not cast away his people, Rom. 11. 1. They
were Lo-ammi , not a people, (Hos. 1. 9.) and yet
pretended to be the only people. Those commonly
seem most jealous for the church’s name, that be¬
long to it in name only. [2.] Against the law. His
teaching men to believe the gospel as the end of the
law, and the perfection of it, was interpreted his
preaching against the law ; whereas it was so far
from making void the law, that it established it,
Rom. 3. 31. [3.] Against this place, the templfe.
Because he taught men to pray every where, he was
reproached as an enemy to the temple, and perhaps
because he sometimes mentioned the destruction of
Jerusalem and the temple, and of the Jewish nation,
which his Master had foretold. Paul had himself
been active in persecuting Stephen, and putting him
to death for words spoken against this holy place ,
and now the same thing is laid to his charge. He
that was then made use of as the tool, is now set up
as the butt, of Jewish rage and malice.
(2. ) They charge upon him ill practices. To con¬
firm their charge against him, as teaching people
against this holy place, they charge it upon him, that
he had himself polluted it, and by an overt-act
shewed his contempt of it, and a design to make it
common. He has brought Gentiles also into the
temple ; into the inner court of the temple, which
none that were uncircumcised were admitted, under
any pretence, to come into ; there was written upon
the wall that inclosed this inner court, in Greek and
Latin, It is a capital crime for strangers to enter,
Joseph. Antiq. lib. 15. cap. 14. Paul was himself a
Jew, and had right to enter into the court of the
Jews. And they, seeing some with him there that
joined with him in his devotions, concluded that
Trophimus an Ephesian, who was a Gentile, was
one of them. Why? Did they see him there?
Truly no ; but they had seen him with Paul in the
streets of the citv, which was no crime at all, and
therefore they affirm that he was with Paul in the
inner court of the temple, which was a heinous crime.
They had seen him with him in the city , and there
fore they supposed that Paul had brought him with
him into the temple, which was utterly false. See
here, [1.] Innocence is no fence against calumny
and false accusation. It is no new thing for those
that mean honestly, and act regularly, to have things
laid to their charge, which they know not, nor ever
thought of. [2.] Evil men dig up mischief and go
far to seek proofs of their false accusations, as they
did here, who, because they saw a Gentile with Paul
in the city, will thence infer, that he was with him
in the temple. This was a strained inuendo indeed,
yet by such unjust and groundless suggestions have
wicked men thought to justify themselves in the
most barbarous outrages committed upon the excel¬
lent ones of the earth. [3.] It is common for mali¬
cious people to improve that against those that art
wise and good, with which they thought to have
obliged them, and ingratiated themselves with them.
Paul thought to recommend himself to their good
opinion by going into the temple, and thence they
take an occasion to accuse him. If he had kept fur-
222 THE ACTS, XXL
ther off them, he had not been so maligned by them.
This is the genius of ill-nature ; for my love , they
are my adversaries, Ps. 109. 4. — 69. 10.
II. We have Paul in danger ci being pulled in
pieces by the rabble. They will not be at the pains
to have him before the High Priest, or the Sanhe¬
drim ; that is a round-about way, the execution shall
be of a piece with the prosecution, all unjust and
irregular. They cannot prove the crime upon him,
and therefore dare not bring him upon a fair trial ;
nay, so greedily do they thirst after his blood, that
they have not patience to proceed against him by a
due course of law, though they were ever so sure to
gain their point ; and therefore as those who neither
feared God nor regarded man, they resolved to
knock him on the head immediately.
1. All the city was in an uproar, v. 30. The peo-
file, who though they had little holiness themselves,
yet had a mighty veneration for the holy place, when
they heard a hue-and-cry from the temple, were up
in arms presently, being resolved to stand by that
with their lives and fortunes. All the city was mov¬
ed, when they were called to from the temple, Men
of Israel, help,, with as much violence as if the old
complaint were to be revived, (Ps. 79. 1.) O God,
the heathen are come into thine inheritance, thy holy
temple have they defiled. Just such a zeal the Jews
here shew for God's temple, as the Ephesians did
for Diana’s temple, when Paul was informed against
as an enemy to that ; ( ch . 19. 29. ) The whole city was
full of confusion. But God does not reckon him¬
self at all honoured by those whose zeal for him
transports them to such irregularities, and who,
while they pretend to act for him, act in such a
brutish barbarous manner.
2. They drew Paul out of the temple, and shut the
doors between the outer and inner court of the tem¬
ple, or perhaps the doors of the outer court. In
dragging him furiously out of the temple, (l.)They
shewed a real detestation of him as one not fit to be
suffered in the temple ; nor to worship there, nor to
be looked upon as a member of the Jewish nation ;
as if his sacrifice had been an abomination. (2.)
They pretended a veneration for the temple ; like
that of good Jehoiada, who would not have Athaliah
to be slain in the house of the Lord, 2 Kings 11. 15.
See how absurd these wicked men were ; thev con¬
demned Paul for drawing people from the temple,
and yet when he himself was very devoutly worship¬
ping in the temple, they drew him out of it. The
officers of the temple shut the doors, either, [1.]
Lest Paul should find means to get back, and take
hold of the horns of the altar, and so protect himself
by that sanctuary from their rage. Or rather, [2.]
Lest the crowd should by the running in of more to
them be thrust back into the temple, and some out¬
rage should be committed, to the profanation of that
holy place. They that made no conscience of doing
so ill a thing as the murdering of a good man for
well-doing, yet would be thought to scruple doing it
in a holy place, or at a holy time ; not in the temple,
as, not on the feast-day.
3. They went about to kill him; ( v . 31.) for they
fell a beating him , ( v . 32.) resolving to beat him to
death by blows without number: a punishment which
the Jewish doctors allowed of in some cases, (not at
all to the credit of their nation,) and called, the beat¬
ing of the rebels. Now was Paul, like a lamb, thrown
into a den of lions, and made an easy prey to them,
and, no doubt, he was still of the same mind, as
when he said, I am ready not only to be bound, but
also to die at Jerusalem, to die so great a death.
‘III. We have here Paul rescued out of the hands
of his Jewish enemies by a Roman enemy.
1. Tidings were brought of the tumult, and that
the mob was up, to the chief captain of the band, the
governor of the castle, or, whoever he was, the now
commander in chief of the Roman forces that w<‘re
quartered in Jerusalem. Somebody that was con¬
cerned, not for Paul, but for the public peace and
safety, gave this information to the colonel, who had
always a jealous and watchful eye upon those tumul¬
tuous Jews ; and he is the man that must be instru¬
mental to save Paul’s life, when never a friend he
had was capable of doing him any service.
2. The tribune, or chief captain, got his forces
together with all possible expedition, and went to
suppress the mob ; he took soldiers and centurions ,
and ran down to them. Now at the feast, as at other
such solemn times, the guards were up, and the mi¬
litia more within call than at other times, and so he
had them near at hand, and he ran down unto the
multitude ; for at such times delays are dangerous.
Sedition must be crushed at first, lest it grow head¬
strong.
3. The very sight of the Roman general frightened
them from beating Paul ; for they knew they were
doing what they could not justify, and were in dan¬
ger to be called in question for this day’s uproar, as
the town-clerk told the Ephesians. They were de¬
terred from that by the power of the Romans, from
which they ought to have been restrained by the
justice of trod and the dread of his wrath. Note,
God often makes the earth to help the woman, (Rev.
12. 16. ) and those to be a protection to his people,
who yet have no affection for his people ; they have
only a compassion for sufferers, and are zealous for
the public peace. The shepherd makes use even
of his dogs for the defence of his sheep. It is Stre-
so’s comparison here. See here how these wicked
people were frightened away at the very sight of the
chief captain ; for the king that sitteth on the throne
of judgment, scattereth away all evil with his eyes.
4. The governor takes him into custody ; he res¬
cued him, not out of a concern for him, because he
thought him innocent, but out of a concern for jus¬
tice, because he ought not to be put to death with¬
out trial ; and because he knew not how dangerous
the consequence might be to the Roman government,
if such tumultuous proceedings were not timely sup¬
pressed ; nor what such an outrageous people might
do, if once they knew their own strength ; he there¬
fore takes Paul out of the hands of the mob, into the
hands of the law ; (v. 33.) He took him, and com¬
manded him to be bound with two chains ; that the
people might be satisfied he did not intend to dis¬
charge him, but to examine him, for he demanded
of those that were so eager against him, who he was,
and what he had done. This violent taking of him
out of the hands of the multitude, though there were
all the reason in the world for it, yet they laid to the
charge of the chief captain as his crime ; (ch. 24. 7.)
The chief captain Lysias came with great violence,
and took him out of our hands ; which refers to this
rescue, as appears by comparing ch. 23. 27, 28.
where the chief captain gives an account of it to Fe¬
lix.
IV. The provision which the chief captain made,
with much ado, to bring Paid to speak for himself;
one had almost as well enter into a struggle with
the winds and the waves as with such a mob as was
here got together ; and yet Paul made a shift to get
liberty of speech among them.
1. There was no knowing the sense of the people;
for when the chief captain inquired concerning Paul,
having perhaps never heard of his name before,
(such strangers were the great ones to the excellent
ones of the earth, and affected to be so,) some cried
one thing, and some another, among the multitude ;
so that it was impossible for the chief captain to know
their mind, when really they knew not either one
another’s mind or their own, when every one pre¬
tended to give the sense of the whole body. Those
that will hearken to the clamours of the multitude,
223
THE ACTS, XXII.
■will know nothing for a certainty, any more than
the builders of Babel, when their tongues were con¬
founded.
2. There was no quelling the rage and fury of the
people ; for when the chief ca/itain commanded that
Paul should be carried into the castle, the tower of
Antonia, where the Roman soldiers kept garrison,
near the temple, the soldiers themselves had much
ado to get him safe thither out of the noise, the peo¬
ple were so violent ; (v. 35.) When he came upon
the stairs, leading up to the castle, the soldiers were
forced to take him up in their arms, and carry him,
(which they might easily do, for he was a little man,
and his bodily presence weak,) to keep him from
the people, who would have pulled him limb from
limb, if they could. When they could not reach
him with their cruel hands, they followed him with
their sharp arrows, even bitter words; they followed,
crying, Away with him, v. 36. See how the most
excellent persons and things are often run down by
a popular clamour ! Christ himself was so, with.
Crucify him, crucify him; though they could not
say what evil he had done. Take him out of the land
of the Irving ; (so the ancients expounded it ;) chase
him out of the world.
3. Paul at length begged leave of the chief captain
to speak to him; (v. 37.) As he was to be led into the
castle, with a great deal of calmness and composed¬
ness in himself, and a great deal of mildness and
deference to those about him, he said unto the chief
captain, “ May I speak unto thee? Will it be no
offence, or construed as a breach of rule, if I give
thee some account of myself, since my persecutors
can give no account of me ?” What a humble mo¬
dest question was this ! Paul knew how to speak to
the greatest of men, and had many a time spoken to
his betters, yet he humbly begs leave to speak to
this commander, and will not speak till he has ob¬
tained leave ; May I speak unto thee?
4. The chief captain tells him what notion he had
of him ; Canst thou speak Greek? I am surprised
to hear thee speak a learned language ; foi*, Art not
thou that Egyptian which madest an uproar? The
Jews made the uproar, and then would have it
thought that Paul had given them occasion for it,
by beginning first ; for probably some of them whis¬
pered this in the ear of the chief captain. See what
false mistaken notions of good people, and good mi¬
nisters, many run away with, and will not be at the
pains to have the mistake rectified !
It seems, there had lately been an insurrection
somewhere in that country, headed by an Egyptian,
who *ook on him to be a prophet; Josephus mentions
this story, “ That an Egyptian raised a seditious
party, promised to shew them the fall of the walls
of Jerusalem from the mount of Olives, and that they
should enter the city upon the ruins.” The captain
here says, that he led out into the wilderness four
thousand men that were murderers, desperadoes,
banditti, raparees, cut-throats. What a degeneracy
was there in the Jewish nation, when there were
found there so many that had such a character, and
could be drawn into such an attempt upon the pub¬
lic peace! But Josephus says, “That Felix the
Roman president went out against them, killed four
hundred, and took two hundred prisoners, and the
rest were dispersed.” Antiq. 20. 6. De Bello Jud.
2. 12. And Eusebius speaks of it, Hist. 2. 20. It
happened in the thirteenth year of Claudius, a little
before those days, about three years ago. The ring¬
leader of this rebellion, it seems, had made his es¬
cape, and the chief captain concluded, that one who
lay under so great an odium, as Paul seemed to lie
under, and against whom there was so great an out¬
cry, could not be a criminal of less figure than this
Egyptian. See how good men are exposed to ill-
will by mistake !
5. Paul rectifies his mistake concerning him, by
informing him particularly what he was; not such
a vagabond, a scoundrel, a rake, as that Egyptian ,
who could give no good account of himself ; No ; /
am a man who am a Jew, originally, and no Egyp¬
tian ; a Jew, both by nation and religion ; I am of
Tarsus, a city in Cilicia, of honest parents and a
liberal education, (Tarsus was a university,) and,
beside that, a citizen of no mean city ; whether he
means Tarsus or Rome is not certain; they were
neither of them mean cities, and he was a freeman
of both. Though the chief captain had put him un¬
der such an invidious suspicion, that he was that
Egyptian, he kept his temper, did not break out
into any passionate exclamations against the times
he lived in, or the men he had to do with, did not
render railing for railing, but mildly denied the
charge, and owned what he was.
6. He humbly desired a permission from the chief
captain, whose prisoner he now was, to speak to the
people ; he does not demand it as a debt, though he
might have done it, but sues for it as a favour, which
he will be thankful for ; I beseech thee, suffer me to
speak to the people. The chief captain rescued him
with no other design than to give him a fair hear¬
ing ; now, to shew that his cause needs no art to
give it a plausible colour, he desires he may have
leave immediately to defend himself; for it needed
no more than to be set in a true light ; nor did he
depend only upon the goodness of his cause, but upon
the goodness and fidelity of his Patron, and that pro¬
mise of his to all his advocates, that it should be
given them in that same hour what they should
speak.
Lastly, He obtained leave to plead his own cause,
for he needed not to have counsel assigned him,
when the Spirit of the Father was ready to dictate to
him. Matt. 10. 20. The chief captain gave him li¬
cense, (r>. 40.) so that now he could speak with a
good grace, and with the more courage ; he had, I
will not say that favour, but that justice, done him
bv the chief captain, which he could not obtain from
his countrymen the Jews ; for they would not hear
him, but the captain would, though it were but to
satisfy his curiosity.
This license being obtained,
1. The people were attentive to hear; Paul stood
on the stairs, which gave a little man, like Zaccheus,
some advantage, and consequently, some boldness,
in delivering himself; a sorry pulpit it was, and yet
better than none ; it served the purpose, though it
was not, like Ezra’s pulpit of wood, made for the
purpose ; there he beckoned with the hand unto the
people, made signs to them to be quiet, and to have
a little patience, for he had something to say to
them ; and so far he gained his point, that every one
cried hush to his neighbour, and there was made a
profound silence ; probably the chief captain also in¬
timated his charge to all manner of people to keep
silence ; if the people were not required to give au¬
dience, it was to no purpose at all that Paul was al¬
lowed to speak. When the cause of Christ and his
gospel is to be pleaded, there ought to be a great
silence, that we may give the more earnest heed ;
and all little enough.
2. Paul addressed himself to speak, well assured
that he was serving the interest of Christ's kingdom
as truly and effectually as if he had been preaching
in the synagogue ; lie' spake unto them in the He¬
brew tongue, that is, in their own vulgar tongue,
which was the language of their country, to which
he hereby owned not only an abiding relation, but
an abiding respect.
CHAP. XXII.
In the close of the foregoing chapter, we had Paul bound,
according to Agabus’s prophecy of tl.e hard usage he should
THE ACTS, XXII.
094
receive from the Jews at Jerusalem, yet he had his tongue 1
set at liberty, by the permission the chief captain gave him
to speak for himself: and so intent he is upon using that
liberty of speech which was allowed him, to ihe honour of
Christ and the service of his interest, that he forgets the
bonds he is in, makes no mention oi them, but speaks of
the great things Christ had done for him, with as much
ease and cheerfulness as if nothing had been done to ruffle
him, or put him into disorder. We have here, I. His ad¬
dress to the people, and their attention to it, v. 1, 2. 11. The
account he gives of himself. 1. What a bigoted Jew he
had been in the beginning of his time, v. 3.. 5. 2. How
he was miraculously converted and brought over to the
faith of Christ, v. 6 . . 11. 3. How he was confirmed and
baptized by the ministry of Ananias, v. 12. . 16. 4. How
he was afterward called, by an immediate warrant from
he.aven, to be the apostle of the Gentiles, v. 17 . . 21. III.
The interruption given upon this by the rabble, who could
not bear to hear any thing said in favour of the Gentiles,
and the violent passion they flew into upon it, v. 22, 23.
IV. Paul’s second rescue out of the hands of the rabble,
and the further course which the chief captain took to find
out the true reason of this mighty clamour against Paul, v.
24, 25. V. Paul’s pleading nis privilege as a Roman citi¬
zen, by which he was exempted from this barbarous me¬
thod of inquisition, v. 25.. 29. VI. The chief captain’s
removing the cause into the High Priest’s court, and Paul’s
appearing there, v. 30.
1. IVfEN, brethren, and fathers, hear ye
my defence which I make now unto
you. 2. (And when they heard that he
spake in the Hebrew tongue to them, they
kept the more silence : and he saith,)
Paul had, in the last verse of the foregoing chap¬
ter, gained a great point, by commanding so pro¬
found a silence, after so loud a clamour. Now here
observe,
I. With what an admirable composure and pre¬
sence of mind he addresses himself to speak ; never
was poor man set upon in a more tumultuous man¬
ner, nor with more rage and fury ; and yet, in what
he said,
1. There appears no fright, but his mind is sedate
and composed ! Thus he makes his own words
good, None of these things move me ; and David’s,
(Ps. 3. 6.) I will not be afraid of ten thousands of
f leople that have set themselves against me round
about.
2. There appears no passion ; though the sugges¬
tions against him were all frivolous and unjust,
though it would have vexed any man alive, to be
charged with profaning the temple, just then when
he was contriving and designing to shew his respect
to it, yet he breaks out into no angry expressions,
but is led as a lamb to the slaughter.
II. What respectful titles he gives even to those
who thus abused him, and how humbly he craves
their attention ; “ Men, brethren, and fathers, v. 1.
To you, O men, I call ; men, that should hear rea¬
son, and be ruled by it ; men, from whom one may
expect humanity. You, brethren, of the common
people ; you , fathers of the priests.” Thus he lets
them know that he was one of them, and had not
renounced his relation to the Jewish nation, but still
had a kindness and concern for it. Note, Though
we must not give flattering titles to any, yet we
ought to give titles of due respect to all ; and those
we would do good to, we should endeavour not to
provoke. Though he was got out of their hands, and
was taken under the protection of the chief cap¬
tain, yet he does not fall foul upon them, with.
Hear now, yr rebels ; but compliments them with,
Men, brethren, and fathers.
And observe, he does not exhibit a charge against
them, does not recriminate, Hear now what I have
to say against you, but, Hear now what I have to
say for myself, hear ye my defence ; a just and rea¬
sonable request ; for every man that is accused has
a right to answer for himself, and has not justice
done him if his answer be not patiently and impar¬
tially heard.
111. The language he spake in, which recom¬
mended what he said to the auditory ; he spake in
the Hebrew tongue, that is, the vulgar language of
the Jews ; which, at this time, was not the pure Old
Testament Hebrew, but the Syriac, a dialect of the
Hebrew, or rather a corruption of it, as the Italian
of the Latin. Hdwever,
1. It shewed his continued respect to his country¬
men, the Jews ; though he had conversed so much
with the Gentiles, yet he still retained the Jews’ lan¬
guage, and could talk it with ease ; by this it ap¬
pears he is a Jew, for his speech bewray eth him.
2. What he said was the more generally under¬
stood, for that was the language every body spake,
and therefore to speak in that language was indeed
to appeal to the people, by which he might have
somewhat to insinuate into their affections ; and
therefore, when they heard that he sfiake in the He¬
brew tongue, they kept the more silence. How can
it be thought people should give any attention to
that which is spoken to them in a language they do
not understand ? The chief captain was surprised to
hear him speak Greek, ( ch . 21. 37.) the Jews were
surprised to hear him speak Hebrew, and both
therefore think the better of him. But how would
they have been surprised, if they had inquired, as
they ought to have done, and had found in what va¬
riety of tongues the Spirit gave him utterance ! 1
Cor. 14. 18. I speak with tongues more than you all.
But the truth is, many wise and good men are there¬
fore slighted, only because they are not known.
3. I am verily a man which am a Jew,
bom in Tarsus, a city in Cilicia, yet brought
up in this city at the feet of Gamaliel, and
taught according to the perfect manner of
the law of the fathers, and was zealous to¬
ward God, as ye all are this day. 4. And
I persecuted this way unto the death, bind¬
ing and delivering into prisons both men
and women. 5. As also the High Priest
doth bear me witness, and all the estate of
the elders : from whom also I received let¬
ters unto the brethren, and went to Damas¬
cus, to bring them which were there bound
unto Jerusalem, for to be punished. 6.
And it came to pass, that, as I made my
journey, and was come nigh unto Damas¬
cus about noon, suddenly there shone from
heaven a great light round about me. 7.
And I fell unto the ground, and heard a
voice saying unto me, Saul, Saul, why per-
secutest thou me? 8. And I answered.
Who art thou, Lord ? And he said unto
me, I am Jesus of Nazareth, whom thou
persecutest. 9. And they that were with
me saw indeed the light, and were afraid ;
but they heard not the voice of him that
spake to me. 10. And I said, What shall
I do, Lord ? And the Lord said unto me,
Arise, and go into Damascus ; and there it
shall be told thee of all things which are
appointed for thee to dc 11. And when I
could not see for the glory of that light,
being led by the hand of them that were
226
THE ACTS, XXII.
with me, I came into Damascus. 1 2. And
one Ananias, a devout man according to
the law, having a good report of all the
Jews which dwelt Mere, 13. Came unto
me, and stood, and said unto me, Brother
Saul, receive thy sight. And the same
hour I looked up upon him. 14. And he
said, The God of our fathers hath chosen
thee, that thou shouldest know his will, and
see that Just One, and shouldest hear the
voice of his mouth. 15. For thou shalt be
his witness unto all men of what thou hast
seen and heard. 16. And now why tar-
riest thou ? Arise, and be baptized, and
wash away thy sins, calling on the name
of the Lord. 17. And it came to pass,
that, when I was come again to Jerusalem,
even while 1 prayed in the temple, i was in
in a trance ; 1 8. And saw him saying unto
me, Make haste, and get thee quickly out
of Jerusalem : for they will not receive thy
testimony concerning me. 19. And I said,
Lord, they know that 1 imprisoned and
beat in every synagogue them that believed
on thee : 20. And when the blood of thy
martyr Stephen was shed, I also was stand¬
ing by, and consenting unto his death, and
kept the raiment of them that slew him.
21. And he said unto me, Depart : for I
will send thee far hence unto the Gentiles.
Paul here gives such an account of himself as might
serve not only to satisfy the chief captain that he was
not that Egyptian he took him to be, but the Jews
also, that he was not that enemy to their church and
nation, to their law and temple, they took him to
be ; and that what he did in preaching Christ, and
particularly in preaching him to the Gentiles , he did
by a divine commission. He here gives them to un¬
derstand,
I. What his extraction and education were :
1. That he was one of their own nation, of the
stock of Israel, of the seed of Abraham, a Hebrew
of the Hebrews, not of any obscure family, or a re-
negado of some other nation ; “ No, I am verily a
man who am a Jew, cm'g ’JkJcuo? — a Jewish man : I
am a man, and therefore ought not to be treated as
a beast ; a man who am a Jew, not a barbarian ; I
am a sincere friend to your nation ; for I am one of
it, and should defile my own nest, if I should un¬
justly derogate from the honour of your law and
your temple.”
2. That he was born in a creditable reputable
place, in Tarsus, a city of Cilicia, and was by his
birth a freeman of that city ; he was not born in ser¬
vitude, as some of the Jews of the dispersion, it is
likely, were ; but he was a ‘gentleman born, and
perhaps could produce his certificate of his freedom
in that ancient and honourable city. This was, in¬
deed, but a small matter to make any boast of, and
yet it was needful to be mentioned at this time to
those who insolently trampled upon him, as if he
were to be ranked with the children of fools, yea, the
children of base men, Job 30. 8.
3. That he had a learned and liberal education ;
he was not only a Jew, and a gentleman, but a scho¬
lar ; he was brought up in Jerusalem, the principal
seat of the Jewish learning, and at the feet of Gama¬
liel, whom they all knew to be an eminent doctor
Vol. vi. — 2 F
ot the Jewish law, of which Paul was designed to be
himself a teacher ; and therefore he could not be
ignorant of their law, nor be thought to slight it be¬
cause he did not know it ; his parents had brought
him very young to this city, designing him for a
Pharisee ; and some think his being brought up at
the feet of Gamaliel, intimates, not only that he was
one of his pupils, but that he was, above any othei
diligent and constant in attending his lectures, ob¬
servant of him, and obsequious to him, in all he said,
as Mary, that sat at Jesus’ feet, and heard hisword.
4. That he was in hjs early days a very forward
and eminent professor of the Jews’ religion, his stu¬
dies and learning were all directed that way. So
far was he from being principled in his youtn with
any disaffection to the religious usages of the Jews,
that there was not a young man among them had a
greater or more entire veneration for them than he
had, was more strict in observing them himself, nor
more hot in enforcing them upon others.
(1.) He was an intelligent professor of their reli¬
gion, and had a clear head ; he minded his business
at Gamaliel’s feet, and was there taught according
to the perfect manner of the law of the fathers. What
departures he had made from the law, were not
owing to any confused or mistaken notions of it, for
he understood it to a nicety, x*tc i i.x.pi€wtv — accord¬
ing to the most accurate and exact method ; he was
not trained up in the principles of the latitudinari-
ans, had nothing in him of a Sadducee, but was of
that sect that was most studious in the law, kept
most close to it, and, to make it more strict than it
was, added to it the traditions of the elders, the law
of the fathers, the law which was given to them,
and which they gave to their children, and so was
handed down to us. Paul had as great a value for
antiquity, and tradition, and the authority of the
church, as any of them had ; and there was never a
Jew of them all that understood his religion better
than Paul did, or could better give an account of it,
or a reason for it.
(2.) He was an active professor of their religion,
and had a warm heart ; I was zealous toward God,
as ye all are this day. Many that arc very well
skilled in the theory of religion", are willing to leave
the practice of it to others ; but Paul was as much
a zealot as a Rabbin ; he was zealous against every
thing that the law prohibited, and for every thing
the law enjoined ; and this was zeal toward God,
because he thought it was for the honour of God,
and the service of his interests ; and here he com¬
pliments his hearers with a candid and charitable
opinion of them, that they all were this day zealous
toward God ; he bears them record, (Rom. 10. 2.)
that they have a zeal for God, but not according to
knowledge. In hating him, and casting him out,
they said. Let the Lord be glorified ; (Isa. 66. 5.)
and though this did by no means justify their rage,
yet it enabled those that prayed, Father, forgive
them, to plead, as Christ did, For they know not
what they do. And when Paul owns that he had
been zealous for God, in the law of Moses, as they
were this daii, he intimates his hope that they might
be zealous for God, in Christ, as he was this day.
II. What a fiery, furious persecutor he had been
of the Christian religion in the beginning of his time,
v. 4, 5. He mentions this, to make it the more
plainly and evidently to appear, that the change
which was wrought upon him, when he was con¬
verted to the Christian faith, was purely the effect of
a divine power ; for he was so far from haying any
previous inclinations to it, or favourable opinions of
it, that immediately before that sudden change was
wrought in him, he had the utmost antipathy imagi¬
nable to Christianity, and was filled with rage against
j it to the last degree ! And perhaps he mentions it,
to justify God in his present trouble ; how unrigh—
THE ACTS, XXII.
t tous soever they were, that persecuted him, God
was righteous, who permitted them to do it, for
time was when he was a persecutor ; and he may
have a further view in it, to invite and encourage
those people to repent ; for he himself had been a
blasphemer , and a persecutor, and yet obtained
mercy.
Let us view Paul’s picture of himself when he was
a persecutor.
1. He hated Christianity with a mortal enmity ; I
persecuted this way unto the death, that is, “Those
that walked in this way I aimed, if possible, to be
the death of.” He breathed out slaughter against
them, ch. 9. 1. When they were put to death, he gave
his voice against them, ch. 26. 10. Nay, he perse¬
cuted not only them that walked in this way, but the
way itself, Christianity, which was branded as a by¬
way, a sect, he aimed to persecute this to the death,
to be the ruin of this religion ; he persecuted it to
the death, that is, he could have been willing him¬
self to die in his opposition to Christianity, so some
understand it ; he would contentedly have lost his
life, and would have thought it well laid out, in de¬
fence of the laws and traditions of the fathers.
2. He did all he could to frighten people from this
way, and out of it, by binding and delivering into
prisons both men and women ; he filled the jails
with Christians. Now that he himself was bound,
he lays a particular stress upon this part of his charge
against himself, that he had bound the Christians, and
carried them to prison ; he likewise reflects upon it
with a special regret, that he had imprisoned not
only the men, but the women, the weaker sex, who
ought to be treated with particular tenderness and
compassion.
3. He was employed by the great Sanhedrim, the
High Priest, and all the estate of the elders, as an
agent for them, in suppressing this new sect ; so
much had he already signalized himself for his zeal
against it ! v. 5. The High Priest can witness for
him, that he was ready to be employed in any ser¬
vice against the Christians. When they heard that
many of the Jews at Damascus had embraced the
Christian faith, to deter others from doing the like,
they resolved to proceed against them with the ut¬
most severity, and could not think ot a fitter person
to be employed in that business, nor one more likely
to go through with it, than Paul. They therefore
sent him, and letters by him, to the Jews at Damas¬
cus, here called the brethren, because they all de¬
scended from one common stock, and were of one
family in religion too, ordering them to be assisting
to Paul in seizing those among them that had turned
Christians, and bringing them up prisoners to Jeru¬
salem, in order to their being punished as deserters
from the faith and worship of the God of Israel ;
and so might either be compelled to retract, or be
put to death for a terror to others. Thus did Saul
make havoc of the church , and was in a fair way, if
he had gone on a while, to ruin it, and root it out.
“ Such a one,” says Paul, “ I was at first, just such
as vou now are. I know the heart of a persecutor,
and therefore pity you, and pray that you may know
the heart of a convert, as God. soon made me to do.
And who was I that I could withstand God?”
III. In what manner he was converted, and made
what he now was ; it was not from any natural or
external causes ; he did not change his religion from
an affectation of novelty, for he was then as well af¬
fected to antiquity as he used to be ; nor did it arise
from discontent because he was disappointed in his
preferment, for he was now, more than ever, in the
way of preferment in the Jewish church ; much less
could it arise from covetousness, or ambition, or any
hope of mending his fortune in the world by turning
Christian, for it was to expose himself to all manner
of disgrace and trouble ; nor had he any conversa¬
tion with the apostles or any other Christians, by
whose subtlety and sophistry he might be thought
to have been wheedled into this change ; no, it was
the Lord's doing, and the circumstances of the doing
of it were enough to justify him in the change, to all
those who believe there is a supernatural power ;
and none can condemn him for it, without reflecting
upon that divine energy by which he was herein
over-ruled.
He relates the story of his conversion here very
particularly, as we had it before, ch. 9. aiming to
shew that it was purely the act of God.
1. He was as fully bent upon persecuting the chris
tians just before Christ arrested him as ever ; he
made his journey, and was come nigh to Damascus,
{v. 6.) and had no other thought than to execute
the cruel design he was sent upon ; he was not con¬
scious of the least compassionate relentings toward
the poor Christians, but still represented them to
himself as heretics, schismatics, and dangerous ene¬
mies both to church and state.
2. It was a light from heaven that first startled
him, a great light, which shone suddenly round
about him, and the Jews knew that God is Light,
and his angels angels of light, and that such a light
as this shining at noon, and therefore exceeding that
of the sun, must be from God. Had it shone in
upon him into some private room, there might have
been a cheat in it, but it shone upon him in the open
road, at high noon, and so strongly, that it struck
him to the ground, (v. 7.) and all that were with
him, ch. 26.14. They could not deny but that surely
the Lord was in this light.
3. It was a voice from heaven that first begat in
him awful thoughts of Jesus Christ, whom before he
had had nothing but hateful, spiteful thoughts of.
The voice called to him by name, to distinguish him
from those that journeyed with him, Saul, Saul, why
persecutest thou me? And when he asked, Who art
thou Lord? it was answered, lam Jesus of Naza¬
reth, whom thou persecutest, v. 8. By which it ap¬
peared, that this Jesus of Nazareth whom they also
were now persecuting, was one that spake from hea¬
ven, and thev knew it was dangerous resisting one
that did so, Heb. 12. 25.
4. Lest it should be objected, “ How came this
light and voice to work such a cha ige upon him,
and not upon those that journeyed with him ?”
(though, it is very probable, it had a good effect
upon them, and that they thereupon became Chris¬
tians,) he observes, that his fellow-travellers saw
indeed the light, and were afraid they should be
consumed with fire from heaven, their own con¬
sciences, perhaps, now telling them that the way
they were in was not good, but like Balaam’s when
he was going to curse Israel, and therefore they
might expect to meet an angel with a flaming glit¬
tering sword ; but though the light made them
afraid, they heard not the voice of him that spake to
Paul, that is, they did not distinctly hear the words ;
how faith comes by hearing, and therefore that
change was now presently wrought upon him that
heard the words-, and heard them directed to him¬
self, which was not wrought upon them who only
saw the light ; and yet it might afterward be wrought
upon them too.
5. He assures them, that when he was thus star¬
tled, he referred himself entirely to a divine gui¬
dance ; he did not hereupon presently cry out,
“ Well, I will be a Christian,” but, “ UTiat shall I
do, Lord? Let the same voice from heaven, that
has stopped me in the wrong way, guide me into
the right way. v. 10. Lord, tell me what I shall
do, and I will do it.” And immediately he had di¬
rections to go to Damascus, and there he should
hear further from him that spake to him ; "No
more needs to be said from heaven, there it shall be
227
THE ACTS, XXII.
told, thee, by a man like thyself, in the name of him
that now speaks to thee, all things "which are a/i-
fiointed for thee to do. ” The extraordinary ways
. of divine revelation, by visions, and voices, and the
appearance of angels, were designed, both in the
Old Testament and in the New, only to introduce
and establish the ordinary method by the scriptures,
and a standing ministry, and therefore were gene¬
rally superseded when those were settled. The an¬
gel did not preach to Cornelius himself, but bid him
send tor Peter ; so the voice here tells not Paul
what he shall do, but bids him go to Damascus, and
there it shall be told him.
6. As a demonstration of the greatness of that
light which fastened upon him, he tells them of the
immediate effect it had upon his eye-sight ; ( v . 11.)
I could not see for the glory of that light. It struck
him blind for the present — Jvimium sensibile Isedit
sensum — Its radiance dazzled him. Condemned
sinners are struck blind, as the Sodomites and Egyp¬
tians were, by the power of darkness, and it is a
lasting blindness, like that of the unbelieving Jews ;
but convinced sinners are struck blind, as Paul here
was, not by darkness, but by light ; they are for the
present brought to be at a loss within themselves,
but it is in order to their being enlightened ; as the
putting of clay upon the eyes of the blind man, was
the designed method of his cure. Those that were
with Paul, had not the light so directly darted into
their faces, as Paul had into his, and therefore they
were not blinded, as he was ; yet, considering the
issue, who would not rather have chosen his lot
than theirs? They, having their sight, led Paul by
the hand into the city. Paul, being a Pharisee, was
proud of his spiritual eye-sight. The Pharisees
said, Are we blind also ? John 9. 40. Nay, they
were confident that they themselves were guides to
the blind, and lights to them that were in darkness,
Rom. 2. 19. Now Paul was thus struck with bodily
blindness, to make him sensible of his spiritual blind¬
ness, and his mistake concerning himself, when he
was alrve without the law, Rom. 7. 9.
IV. How he was confirmed in the change he had
made, and further directed what he should do by
Ananias who lived at Damascus. Observe,
1. The character here given of Ananias ; he was
not a man that was any way prejudiced against the
Jewish nation or religion, but was himself a devout
man according to the law ; if not a Jew by birth, yet
one that had been proselyted to the Jewish religion,
and therefore called a devout man, and thence ad¬
vanced further to the faith of Christ ; and conduct¬
ed himself so well, that he had a good report of all
the Jews that dwelt at Damascus ; this was the first
Christian that Paul had any friendly communication
with, and it was not likely that he should instil into
him any such notions as they suspected him to have
espoused, injurious to the law or to this holy place.
2. The cure immediately wrought by him upon
Paul’s eyes ; which miracle was to confirm Ana¬
nias’s mission to Paul, and to ratify all that he should
afterward say to him. He came to him; {xk 13.)
and, to assure him that he cajne to him from Christ,
the very same who had torn, and would heal him ;
had smitten, but would bind him ufi ; had taken
away his sight, but would restore it again, with ad¬
vantage ; hie stood by him, and said, Brother Saul,
receive thy sight. With which word power went
along, and the same hour immediately he recovered
his sight, and looked up upon him, ready to receive
from him the instructions sent by him.
3. The declaration which Ananias makes to him
of the favour, the peculiar favour, which the Lord
Jesus designed him above any other.
(1.) In the present manifestation of himsell to him ;
(v. 14.) The God of our fathers has chosen thee.
Th’spowerful call is the result of a particular choice;
his calling God the God of our fathers, intimates,
that Ananias was himself a Jew by birth, that ob¬
served the law of the fathers, and lived upon the
promise ?nade unto the fathers ; and he gives a rea¬
son why he said Brother Saul, when he spake of
God, as the God of our fathers ; This God of our
fathers hath chosen thee, that thou shou/dest, [1.]
Know his will, the will of his precept that is to be
done by thee, the will of his providence that is to be
done concerning thee. He hath chosen thee, that
thou shouldest know it in a more peculiar manner ;
not of man or by man ; but immediately by the re¬
velation of Christ, Gal. 1. 1, 12. Those whom God
hath chosen, he hath chosen to know his will , and to
doit. [2.1 That thou shouldest see that Just One,
and shouldest hear the voice of his mouth, and so
shouldest know his will immediately from himself.
This was what Paul was, in a particular manner,
chosen to above others ; it was a distinguishing fa¬
vour, that he should see Christ here upon earth after
his ascension into heaven ! Stephen saw him stand¬
ing at the right hand of God, but Paul saw him
standing at his right hand ! This honour none had
but Paul. Stephen saw him, but we do not find
that he heard the voice of his mouth, as Paul did,
who says, he was last of all seen of him, as of one
bom out of due time, 1 Cor. 15. 8. Christ is here
called that Just One ; for he is Jesus Christ the
righteous, and suffered wrongfully. Observe, Those
whom God has chosen to know his will, must have
an eye to Christ, and must see him, and hear the
voice of his mouth ; for it is by him that God has
made known his will, his good-will to us, and he has
said, Hear ye him.
(2.) In the after manifestation of himself by him
to others ; (u. 15. ) “ Thou shall be his witness, not
only a monument of his grace, as a pillar may be,
but a witness viva voce — by word of mouth ; thou
shalt publish his gospel, as that which thou hast
experienced the power of, and been delivered into
the mould of ; thou shalt be his witness unto all men,
Gentiles as well as Jews, of what thou hast seen and
heard, now at the very first.” And finding Paul so
particularly relating the manner of his conversion in
his apologies for himself, here, and ch. 26. we have
reason to think that he frequently made the same
narrative in his preaching for the conversion of
others ; he told them what God had done for his
soul, to encourage them to hope that he would do
something for their souls.
4. The counsel and encouragement he gave him
to join himself to the Lord Jesus bv baptism ; (v.
16.) Arise, and be baptized. He had in his circum¬
cision been given up to God, but he must now by
baptism be given up to God in Christ ; must em¬
brace the Christian religion and the privileges of it,
in submission to the precepts of it. This must now
be done immediately upon his conversion, and so was
added to his circumcision ; but to the seed of the
faithful it comes in the room of it ; for it is, as that
was to Abraham and his believing seed, a seal of the
righteousness which is by faith. (1.) The great gos¬
pel privilege, which by baptism we have sealed to
us, is the remission of sins. Be baptized, and wash
away thy sins ; that is, “ Receive the comfort of the
pardon of thy sins in and through Jesus Christ, and
lay held on his righteousness for that purpose ; and
receive power against sin, for the mortifying of thy
corruption.” For our being washed, includes our
being both justified and sanctified, 1 Cor. 6. 11. Be
baptized, and rest not in the sign, but make sure of
the thing signified, the putting away of the filth of
sin. (2.) The great gospel-duty, which by our bap¬
tism we are bound to, is, to call on the name of the
Lord, the Lord Jesus ; to acknowledge him to be
our Lord and our God, and to apply ourselves to
him accordingly ; to give honour to him, to put all
223
THE ACTS, XXII.
our petitions in his hand. To call on the name of
Jesus Christ our Lord, (Son of David, have mercy
on us,) is the periphrasis of a Christian, 1 Cor. 1. 2.
We must wash away our sins, calling on the name
of the Lord ; that is, we must seek for the pardon
of our sins in Christ’s name, and in dependence on
him and his righteousness. In prayer, we must not
any longer call God the God of Abraham, but the
Father of our Lord Jesus Christ, and in him our
Father ; in every prayer, our eye must be to Christ.
(3. ) We must do this quickly. Why tarriest thou ?
Our covenanting with God in Christ is needful work,
that must not be deferred. The case is so plain,
that it is needless to deliberate ; and the hazard so
great, that it is folly to delay. Why should not that
be done at the present time, that must be done some
time, or we are undone ?
V. How he was commissioned to go and preach
the gospel to the Gentiles. This was the great
thing which they were so angry at him for, and
therefore it was requisite he should for this, in a
special manner, produce a divine warrant ; and here
he does it. This commission he did not receive
presently upon his conversion, for this was at Jeru¬
salem, whither he did not go till three years after,
or more ; (Gal. 1. 18. ) and whether it was then, or
afterward, that he had this vision here spoken of,
we are not certain.
But, to reconcile them, if possible, to his preach¬
ing of the gospel among the Gentiles, he tells them,
1. That he received his orders to do it when he
was at prayer, begging of God to appoint him his
work, and to shew him the course he should steer ;
and (which was a circumstance that would have
some weight with those he was now speaking to) he
was at prayer in the temple, which was to be called
a house of prayer for all people ; not only in which
all people should pray, but in which all people
should be prayed for. Now as Paul’s praying in
the temple was an evidence, contrary to their ma¬
licious suggestion, that he had a veneration for the
temple, though he did not make an idol of it as they
did ; so God’s giving him this commission there in
the temple, was an evidence, that the sending him
to the Gentiles would be no prejudice to the temple,
unless the Jews by their infidelity made it so. Now
it would be a great satisfaction to Paul afterward,
in the execution of this commission, to reflect upon
it that he received it when he was at prayer.
2. He received it in a vision, he fell into a trance,
(v. 17. ) his external senses, for the present, locked
up ; he was in an ecstasy, as when he was caught
up into the third heaven, and was not at that time
sensible whether he was in the body, or out of the
body. In this trance he saw Jesus Christ, not with
the eyes of his body, as at his conversion, but repre¬
sented to the eyes of his mind ; (x;. 18.) I saw him
saying unto me. Our eye must be upon Christ,
when we are receiving the law from his mouth ; and
we must not only hear him speaking, but see him
speaking to us.
3. Before Christ gave him a commission to go to
the Gentiles, he told him, it was to no purpose for
him to think of doing any good at Jerusalejn ; so
that they must not blame him, but themselves, if
he were sent to the Gentiles. Paul came to Jerusa¬
lem, full of hopes, that, by the grace of God, he
might be instrumental to bring-Mose to the faith of
Christ, who had stood it out against the ministry of
the other apostles ; and perhaps this was it he was
now praying for, that he, having had his education
at Jerusalem, and being well known there, might
be employed in gathering the children of Jerusalem
to Christ, that were not yet gathered; which he
thought he had particular advantages for the doing
of. But Christ crosses the measures he had laid ;
“ Make haste,” says he, “ and get thee quickly out
of Jerusalem ; for though thou thinkest thyself
more likely to work upon them than others, thou
wilt find they are more prejudiced against thee than
against any other, and therefore will not receive thy
testimony concerning me.” As God knows before
who will receive the gospel, so he knows who will
reject it.
4. Paul, notwithstanding this, renews his petition
that he might be employed at Jerusalem, because
they knew, better than any did, what he had been
before his conversion, and therefore must ascribe so
great a change in him to the power of almighty
grace, and, consequently, give the greater regard to
his testimony ; thus he reasoned, both with himself,
and with the Lord, and thought he reasoned right ;
(v. 19, 20.) “ Lord,” says he, “ they know, that I
was once of their mind, that I was as bitter an ene¬
my as any of them to such as believed on thee, that
I irritated the civil power against them, and im¬
prisoned them, and turned the edge of the spiritual
power against them too, and beat them in every sy¬
nagogue. And therefore they will not impute my
preaching Christ to education, or any prepossession
in his favour, (as they do that of other ministers,)
but will the more readily regard what I say, because
they know I have myself been one of them : par¬
ticularly in Stephen’s case ; they know that when
he was stoned, I was standing by, I was aiding and
abetting and consenting to his death, and in tok.en of
that kept the clothes of them that atoned him. Now,
Lord,” says he, “ If I appear among them, preach¬
ing the doctrine that Stephen preached and suffered
for, they will nodoubt receive my testimony.” “No,”
(says Christ to him,) “they will not ; but will be
more exasperated against thee as a deserter from,
than against others whom they look upon only as
strangers to, their constitution.”
5. Paul’s petition for a warrant to preach the gos¬
pel at Jerusalem is over-ruled, and he has peremp¬
tory orders to go among the Gentiles ; (x\ 21.) De¬
part, for I will send thee far hence unto the Gen¬
tiles. Note, God often gives gracious answers to the
prayers of his people, not in the thing itself that they
pray for, but in something better. Abraham prays,
0 that Ishmael may live before thee ; and God hears
him for Isaac. So Paul here prays that he may be
an instrument of converting souls at Jerusalem ;
“ No,” says Christ, “but thou shalt be employed
among the Gentiles, and more shall be the children
of the desolate than those of the married wife. ” It
is God that appoints his labourers both their day
and their place, and it is fit they should acquiesce
in his appointment ; though it may cross their own
inclinations. Paul hankers after Jerusalem ; to be
a preacher there, was the top of his ambition ; but
Christ designs him greater preferment ; he shall
not enter into other men’s labours, (as the other
apostles did, John 4. 38.) but shall break up new
ground, and preach the gospel there where Christ
was not named, Rom. 15. 20. So often does Provi¬
dence contrive better for us than we for ourselves ;
to the guidance of that we must therefore refer our¬
selves. He shall choose our inheritance for us. Ob¬
serve, Paul shall not go to preach among the Gen¬
tiles without a commission : I will send thee. And
if Christ send him, his Spirit shall go along with
him, he will stand by him, will carry him on, and
bear him out, and give him to see the fruit of his la¬
bours. Let not Paul set his heart upon Judea and
Jerusalem, for he must be sent far hence, his call
must be quite another way, and his work of another
kind. And it might be a mitigation of the offence
of this to the Jews, that he did not set up a Gentile
church in the neighbouring nations ; others did that
in their immediate vicinity ; he was sent to places
at a distance, a vast way off, where what he did
could not be thought an annoyance to them.
229
THE ACTS, XXII.
Now if they would lay all this together, surely
they would see that they had no reason to be angry
witn Paul for preaching among the Gentiles, or con¬
strue it an act of ill-will to his own nation, for he
was compelled to it, contrary to his own mind, by
an over-ruling command from heaven.
22. And they gave him audience unto
this word, and then lifted up their voices,
and said, Away with such a. fellow from the
• earth: for it is not fit that he should live.
23. And as they cried out, and cast o(f their
clothes, and threw dust into the air, 24.
The chief captain commanded him to be
brought into the castle, and bade that he
should be examined by scourging ; that he
might know wherefore they cried so against
him. 25. And as they bound him with
thongs, Paul said unto the centurion that
stood by, Is it lawful for you to scourge a
man that is a Roman, and uncondemned ?
26. When the centurion heard that , he went
and told the chief captain, saying, Take
heed what thou doest : for this man is a
Roman. 27. Then the chief captain came,
and said unto him, Tell me, art thou a
Roman ? He said, Yea. 28. And the chief
captain answered, With a great sum ob¬
tained I this freedom. And Paul said, But
I was yree-born. 29. Then straightway
they departed from him which should have
examined him : and the chief captain also
was afraid, after he knew that he was a
Roman, and because he had bound him.
30. On the morrow, because he would have
known the certainty wherefore he was ac¬
cused of the Jews, he loosed him from his
bands, and commanded the chief priests
and all their council to appear, and brought
Paul down, and set him before them.
Paul was going on with this account of himslf, and
had shewed them his commission to preach among
the Gentiles, without any peevish reflections upon
the Jews. We may suppose that he designed next
to shew how he was afterward, by a special direc¬
tion of the Holy Ghost at Antioch, separated to this
service, how tender he was of the Jews, how re¬
spectful to them, and how careful to give them the
precedency in all places whither he came, and to
unite Jews and Gentiles in one body ; and then to
shew how wonderfully God had owned him, and
what good service had been done to the interest of
God’s kingdom among men in general, without da¬
mage to any of the true interests of the Jewish church
,n particular. But whatever he designs to say, they
resolve he shall say no more to them ; They gave
him audience to this word. Hitherto they had heard
him with patience and some attention. But when
he speaks of being sent to the Gentiles, though it was
what Christ himself said to him, they cannot bear
it, not so much as to hear the Gentiles named, such
an enmity had they to them, and such a jealousy of
them. Upon the mention of this, they have no
manner of patience, but forget all rules of decency
and equity ; thus were they fxrovoked to jealousy by
them that were no people, Rom. 10. 19.
Now here we are told how furious and outrageous
the people were against Paul, for mentioning the
Gentiles, as taken into the cognizance of divine
grace, and so justifying his preaching among them.
I. They interrupted him, by lifting up their voice,
to put him into contusion, and that nobody might
hear a word he said. Galled consciences kick at the
least touch ; and those who are resolved not to be
ruled by reason, commonly resolve not to hear it, if
they can help it. And the spirit of enmity against
the gospel of Christ commonly shews itself in silenc¬
ing the ministers of Christ and his gospel, and stop¬
ping their mouths, as the Jews did Paul’s here.
Their fathers had said to the best of seers. See not,
Jsa. 30. 10. And so they to the best of speakers ,
Speak not. Forbear, wherefore shouldest thou be
smitten ? 2 Chron. 25. 16.
II. They clamoured against him as one that was
unworthy of life, much more of liberty ; without
weighing the arguments he had urged ‘in his own
defence; or offering to make any answer to them,
they cried out with a confused noise, “ Away with
such a fellow as this from the earth, who pretends
to have a commission to preach to the Gentiles;
why, it is not ft that he should live. ” Thus the men
that have been the greatest blessings of their age,
have been represented not only as the burthens of
the earth, but the plague of their generation. He
that was worthy of the greatest honours of life, is
condemned as not worthy of life itself. See what
different sentiments God and men have of good men,
and yet they both agree in this, that they are not
likely to live long in this world. Paul says of the
godly Jews, that they were men of whom the world
was not worthy, Heb. 11. 38. And therefore they
must be removed, that the world may be justly pu¬
nished with the loss of them. The ungodly Jews
here say of Paul, that it was not ft he should live;
and therefore he must be removed, that the world
may be eased of the burthen of him, as of the two
witnesses. Rev. 11. 10.
III. They went stark mad against Paul, and
against the chief captain for not killing him imme¬
diately, at their request, or throwing him as a prev
into their teeth, that they might devour him, (v. 23/)
as men whose reason was quite lost in passion, they
cried out like roaring lions or ranging bears, anil
howled like the evening wolves; they cast off their
clothes with fury and violence, as much as to say,
that thus they would tear him if they could but come
at him. Or rather, they thus shewed how ready
they were to stone him ; they that stoned Stephen,
threw off their clothes, v. 20. Or, they rent their
clothes, as if he had spoken blasphemy ; and thryw
dust into the air, in detestation of it ; or, signifving
how ready they were to throw stones at Paul, if the
chief captain would have permitted them. But why
should we go about to give a reason for these ex
pressions of fury, which they themselves could not
account for ? All they intended, was, to make the
chief captain sensible how much they were enraged
and exasperated at Paul, so that he could not do any
thing to gratify them more than to let them have
their will against him.
IV. The chief captain took care for his safety, by
ordering him to be brought into the castle, v. 24. A
prison sometimes has been a protection to good men
from popular rage. Paul’s hour was not yet come,
he had not finished his testimonv, and therefore God
raised up one that took care of him, when none of
his friends durst appear on his behalf. Grant not,
O Lord, the desire of the wicked.
V. He ordered him the torture, to force from him
a confession of some flagrant crimes, which had pro¬
voked the people to such an uncommon violence
against him. He bade that he should be examined
by scourging, (as now in some countries by the rack,)
that he might know wherefore they cried so against
230
THE ACTS, XXII.
him. Herein he did not proceed fairly ; he should
have singled out some of the clamorous, tumultuous
complainants, and taken them into the castle, as
breakers of the peace, and should have examined
them, and by scourging too, what they had to lay
to the charge of a man that could give so good an
account of himself, and did not appear to have done
any thing worthy of death or of bonds. It was pro¬
per to ask them, but not at all proper to ask Paul,
wherefore they cried so against him ? He could tell
that he had given them no just cause to do it ; if
there were any cause, let them produce it. No man
is bound to accuse himself though he be guilty,
much less ought he to be compelled to accuse him¬
self, when he is innocent. Surely the chief captain
did not know the Jewish nation when he concluded,
that he must needs have done something very ill,
whom they cried out against. Had they not just
thus cried against our Lord Jesus, Crucify him, cru¬
cify him, when they had not one word to say in an¬
swer to the judge’s question, Why, what ehril has he
done ? Is this a fair or just occasion to scourge Paul,
that a rude tumultuous mob cry out against him, but
cannot tell why or wherefore, and therefore he must
be forced to tell.
VI. Paul pleaded his privilege as a Roman citizen,
by which he was exempted from all trials and pu¬
nishments of this nature ; ( v . 25. ) As they bound him
with thongs, or leathern bands, to the whipping post,
as they used the vilest of malefactoi’s in bridewell
from whom they would extort a confession, he made
no outcry against the injustice of their proceedings
against an innocent man, but very mildly let them
understand the illegality of their proceedings against
him as a citizen of Rome ; which he had done once
before at Philippi, after he had been scourged, ( ch .
16. 37.) but here he makes use of it for prevention.
He said to the centurion that stood by, “You know
the law ; pray is it lawful for you who are yourselves
Romans, to scourge a man that is a Roman, and
uncondemned ?” The manner of his speaking,
plainly speaks what a holy security and serenity of
mind this good man enjoyed, not disturbed either
with anger or fear in the midst of all those indigni¬
ties that were done him, and the danger he was in.
The Romans had a law, (it was called lex Semfiro-
nia,) that if any magistrate did chastise or condemn
a freeman of Rome, indicta causa — without hearing
him sfieak for himself and deliberating upon the
whole of his case, he should be liable to the sentence
of the people, who were very jealous of their liber¬
ties. It is indeed the privilege of every man not to
have wrong done him, except it be proved he has
done wrong ; as it is of every Englishman by Magna
Charta, not to be dis-seized of his life or freehold,
but by a verdict of twelve men of his peers.
VII. The chief captain was surprised at this, and
put into a fright; he had taken Paul to be a vagabond
Egyptian, and wondered he could speak Greek, {ch.
21. 37.) but is much more surprised now he finds
that he is as good a gentleman as himself. How
many men of great worth and merit are despised
because they are not known, are looked upon and
treated as the ojfscowring of all things, when those
that count them so, if they knew their true charac¬
ter, would own them to be of the excellent ones of
the earth ! The chief captain had centurions, under-
officers attending him, ch. 21. 32. One of these re¬
ports this matter to the chief captain, ( v . 26.) Take
heed what thou doest,for this man is a Roman, and
what indignity is done to him, will be construed an
offence against the majesty of the Roman people ;
as they loved to speak. They all knew what a value
was put upon this privilege of the Roman citizens.
Tully extols it in one of his orations against Verres,
O nomen dulce libertatis , 0 Jus eximium nostrx ci-
vitatis ! 0 lex Porcia ! 0 leges Sempronix ! facinus
est vincere Romanum cixem, scelus verberare — O
Liberty, I love thy charming name ! And these our
Porcian and Sempronian laws, how admirable ! It
is a crime to bind a Roman citizen, but an unpar¬
donable one to beat him. “ Therefore” (says the
centurion) “let us look to ourselves ; if this man be
a Roman, and we do him any indignity, we shall be
in danger to lose our commissions at least.” Now,
1. The chief captain would be satisfied of the truth
of this from his own mouth ; ( v . 27. ) “ Tell me, art
thou a Roman ! Art thou entitled to the privileges
of a Roman citizen ?” “Yes,” says Paul, “ I am;”
and perhaps produced some ticket or instrument
which proved it ; for otherwise, they would scarcely
have taken his word.
2. The chief captain very freely compares notes
with him upon this matter, and it appears, that the
privilege Paul had as a Roman citizen, was of the
two more honourable than the colonel’s ; for the co¬
lonel owns that his was purchased ; “I am a free¬
man of Rome ; but with a great sum obtained I this
freedom, it cost me dear, how came you by it?”
“ Why truly,” says Paul, “ I was free-born. ” Some
think he became entitled to this freedom by the place
of his birth, as a native of Tarsus, a city privileged
by the emperor with the same privileges that Rome
itself enjoyed ; others rather think, it was by his fa¬
ther or grandfather having served in the war be¬
tween Cxsar and Antony, or some other of the civil
wars of Rome, and being for some signal piece of
service rewarded with a freedom of the city ; and so
Paul came to be free-born ; and here he pleads it for
his own preservation ; for which end not only we
may, but we ought, to use all lawful means.
3. This put an immediate stop to Paul’s trouble ;
they that were appointed to examine him by scourg¬
ing, quitted the spot ; they departed from him, (v.
29.) lest they should run themselves into a snare.
Nay, and the colonel himself, though we may sup¬
pose him to have a considerable interest, was afraid
when he heard he was a Roman, because, though
he had not beaten him, yet he had bound him in
order to his being beaten. Thus many are restrain¬
ed from evil practices by the fear of man, who would
not be restrained from them by the fear of God.
See here the benefit of humaQ laws and magistracy,
and what reason we have to be thankful to God for
them; for even when they have given no countenance
or special protection to God’s people and ministers,
yet by the general support of equity and fair dealing
between man and man, they have served to check
the rage of wicked and unreasonable illegal men,
who otherwise would know no bounds, and to say,
Hitherto it shall come, but no further ; here shall its
proud waves be stayed. And therefore this service
we owe to all in authority — to pray for then i, be¬
cause this benefit we have reason to expect from
them, whether we have it or no, as long as we are
quiet and peaceable — to live quiet arid peaceable lives
in all godliness and honesty, 1 Tim. 2. 1,2.
4. The governor, the next day, brought Paul be¬
fore the Sanhedrim, v. 30. He first loosed him from
his bands, that those might not prejudge his cause,
and that he might not be charged with having pi¬
nioned a Roman citizen, and then summoned the
chief priests and all their council to come together
to take cognizance of Paul’s case, for he found it to
be a matter of religion, and therefore looked upon
them to be the most proper judges of it. Gallio in
this case discharged Paul ; finding it to be a matter
of their law, he drove the prosecutors from the judg
ment-seat, (ch. 18. 16.) and would not concern him¬
self at all in it : but this Roman, who was a military
man, kept Paul in custody, and appealed from the
rabble to the general assembly. Now, ( 1. ) We may
hope that hereby he intended Paul’s safety, as think
ing, if he were an innocent and inoffensive man.
THE ACTS, XXIII. 231
though the multitude might be incensed against him,
yet the chief priests and elders would do him justice,
and clear him ; for they were, or should be, men of
learning and consideration, and their court governed
by rules of equity. When the prophet could find
no good among the poorer sort of people, he con¬
cluded that it was because they knew not the way
of the Lord, nor the judgments of their God, and
promised himself that he should speed better among
the great men, as the chief captain here did, but soon
found himself disappointed there ; these have alto¬
gether broken the yoke, and burst the bonds, Jer. 5.
4, 5. But, (2.) That which he is here said to aim
at, is, the gratifying of his own curiosity. He would
have known the certainty whereof he was accused of
the Jews. Had he sent for Paul to his own cham¬
ber, and talked freely with him, he might soon have
earned from him that which would have done more
than satisfy his inquiry, and which might have per¬
suaded him to be a Christian. But it is too common
for great men to affect to set that at a distance from
them, which might awaken their consciences, and
to desire to have no more of the knowledge of God’s
ways than may serve them to talk of.
CHAP. XXIII.
The close of the foregoing chapter left Paul in the High
Priest’s court, into which the chief captain (whether to his
advantage or. no, I know not) had removed his cause from
the mob ; and if his enemies act there against him with less
noise, yet it is with more subtlety. Now here we have, I.
Paul’s protestation of his own integrity, and of a civil re¬
spect to the High Priest, however he had upon a sudden
spoken warmly to him, and justly, v. 1 . . 5. II. Paul’s
prudent contrivance to get himself clear of them, by setting
the Pharisees and Sadducees at variance one with another,
v. 6.. 9. III. The governor’s seasonable interposal to
rescue him out of their hands likewise, v. 10. IV. Christ’s
more comfortable appearing to him, to animate him against
those difficulties that lay before him, and to tell him what
he must expect, v. 11. V. A bloody conspiracy of some
desperate Jews to kill Paul, and their drawing in the chief
priests and the elders to be aiders and abetters with them
in it, v. 12. . 15. VI. The discovery of this conspiracy to
Paul, and by him to the chief captain, who perceived so
much of their inveterate malice against Paul, that he had
reason enough to believe the truth of it, v. 16. . 22. VII.
The chief captain’s care of Paul’s safety, bv which he pre¬
vented the execution of the design ; he sent him away im¬
mediately under a strong guard from Jerusalem to Cajsarea,
which was now the residence of Felix, the Roman governor,
and there he safely arrived, v. 23. .35.
I. A ND Paul earnestly beholding the
. \ council, said, Men and brethren, I
have lived in all good conscience before
God until this day. 2. And the High Priest
Ananias commanded them that stood by
him to smite him on the mouth. 3. Then
said Paul unto him, God shall smite thee,
thou whited wgll : for sittest thou to judge
me after the law, and commandest me to
be smitten contrary to the law ? 4. And
they that stood by said, Revilest thou God’s
High Priest ? 5. Then said Paul, I wist
not, brethren, that he was the High Priest :
foi it is written, Thou shalt not speak evil
of the ruler of thy people.
Perhaps, when Paul was brought, as he often was
C Corfius cum causa — the person and the cause to¬
gether ) before heathen magistrates and councils,
where he and his cause were slighted, because not
at all understood, he thought, if he were brought
before the Sanhedrim at Jerusalem, he should be
able to deal with them to some good purpose, and
vet we do not find that he works at all upon them.
Here we have,
I. Paul’s protestation of his own integrity ; whe¬
ther the chief priest put any question to him, or the
chief captain made any representation of his case to
the court, we are not told ; but Paul appeared here,
1. With a good courage ; he was not at all put out
of countenance upon his being brought before such
an august assembly, which in his youth he had con¬
ceived such a veneration for ; nor did he fear their
calling him to an account about the letters they gave
him to Damascus, to persecute the Christians there,
though (for aught we know) this was the first time
he had ever seen them since ; but he earnestly beheld
the council. When Stephen was brought before
them, they thought to have faced him down, but
could not, such was his holy confidence ; they looked
steadfastly on him, and his face was as that of an
angel, ch. 6. 15. Now that Paul was brought be¬
fore them, he thought to have faced them down, but
could not, such was their wicked impudence How¬
ever, now was fulfilled in him what God piomised
to Ezekiel, (ch. 3. 8, 9. ) / have made thy face strong
against their faces ; fear them not, neither be dismay¬
ed at their looks.
2. With a good conscience, and that gave him a
good courage.
- Hie mums aheneus esto,
Nil consciresibi -
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
He said, “ Men and brethren, I have lived m au
good conscience before God unto this day. How¬
ever I may be reproached, my heart does not re¬
proach me, but witnesses for me.” (1.) He had
always been a man iriclined to religion ; he never
was a man that lived at large, but always put a dif¬
ference between moral good and evil ; even in his
unregenerate state, he was, as touching the righ¬
teousness that was in the law, blameless. He wras
no unthinking man, who never considered what he
did, no designing man, who cared not what he did,
so he could but compass his own ends. (2.1 Even
when he persecuted the church of God, he thought
he ought to do it, and that he did God service in it.
Though his conscience was misinformed, yet he
acted according to the dictates of it. See ch. 26. 9.
(3.) He seems rather to speak of the time since his
conversion, since he left the service of the High
Priest, and fell under their displeasure for so doing ;
he does not say, From my beginning until this day ;
but, “ All the time in which you have looked upon
me as a deserter, an apostate, and an enemy to your
church, even to this day, I have lh<cd in all good
conscience before God ; whatever you may think of
me, I have in everv thing approved myself to God,
and lived honestly,” Heb. 13. 18. He had aimed
at nothing but to please God, and do his duty, in
those things for which they were so incensed against
him ; in all he had done toward the setting up of the
kingdom of Christ, and the setting of it up among
the Gentiles, he had acted conscientiously. Sec
here the character of an honest man ; [1.] He set ,
God before him, and lives as in his sight, and under
his eyes, and with an eve to him. fValk before me ,
and be thou perfect. [2.] He makes conscience of
what he says and does, and though he may be under
sorpp mistakes, yet, according to the best of his
knowledge, he abstains from that which is evil, and
cleaves to that which is good. [3.] He is univer¬
sally conscientious ; and they that are not so, are not
at all truly conscientious ; is so in all manner of con¬
versation ; “ I have lived in all good conscience ,
have had mv whole co?iversation under the direction
and dominion of conscience. ” [4. ] He continues so,
and perseveres in it ; “I have lived so until this
<232
THE ACTS, XXII 1.
day. ” Whatever changes pass over him, he is still
the same, strictly conscientious. And those who
thus live in all good conscience before God, may, like
Paul here, lift nfi their face without s/iot ; and if
their hearts condemn them not, may have confidence
both toward God and man, as Job had when he still
held fast his integrity, and Paul himself whose re¬
joicing was this, the testimony of his conscience.
II. The outrage of which Ananias the High Priest
was guilty ; he commanded them that stood by, the
beadles that attended the court, to smite him on the
mouth, (u. 2. ) to give him a dash on the teeth, either
with a hand, or with a rod. Our Lord Jesus was
thus des/dtefully used in this court, by one of the
servants, (John 18. 22.) as was foretold, Mic. 5. 1.
They shall smite the Judge of Israel u/ion the cheek.
But here was an order of court for the doing of it,
and, it is likely, it was done.
1. The High Priest was highly offended at Paul ;
some think, because he looked so boldly and ear¬
nestly at the council, as if he would face them down;
others, because he did not address himself particu¬
larly to him as president, with some title of honour
and respect, but spake freely and familiarly to them
all, as men and brethren. His protestation of his
integrity was provocation enough to one who was
resolved to run him down, and make him odious.
When he could charge him with no crime, he
thought it was crime enough that he asserted his
own innocency.
2. In his rage he ordered him to be smitten, so to
put disgrace upon him, and to be smitten on the
mouth, as having offended with his lips, and in token
of his enjoining him silence. This brutish and bar¬
barous method he had recourse to, when he could
riot answer the wisdom and spirit wherewith he s/iake.
Thus Zedekiah smote Micaiah, (1 Kings 22. 24.)
and Pashur smote Jeremiah, (Jer. 20. 2.) when they
spake in the name of the Lord ; if therefore we see
such indignities done to good men ; nay, if they be
done to us for well doing and well saying, we must
not think it strange ; Christ will give those the kisses
of his mouth, (Cant. 1. 2.) who for his sake receive
blows on the mouth. And though it may be ex¬
pected that, as Solomon says, every man should kiss
his li/is that giveth a right answer, (Prov. 24. 26.)
yet we often see the contrary.
III. The denunciation of the wrath of God against
the High Priest for this wickedness in the /dace of
judgment; (Eccl. 3. 16.) it agrees with what fol¬
lows there, v. 17. with which Solomon comforted
himself, I said in mine heart, God shall judge the
righteous and the wicked ; God shall smite thee, thou
whited wall, v. 3. Paul did not speak this in any
sinful heat or passion, but in a holy zeal against the
High Priest’s abuse of his power, and with some¬
thing of a prophetic spirit, not at all with a spirit of
revenge.
1. He gives him his due character; Thou whited
wall; thou hypocrite; a mud-wall, trash and dirt,
and rubbish, underneath, but plastered over, or
white-washed. It is the same comparison in effect
with that of Christ, when he compares the Phari¬
sees to whited sepulchres, Matt. 23. 27. They that
daubed with untcm/iered mortar, failed not to daub
themselves over with something that made them
look not only clean, but gay.
2. He reads him his just doom ; “ God shall smite
thee, shall bring upon thee his sore judgments, espe-
ciallv spiritual judgments; Grotius thinks this was
fulfilled soon after, in his removal from the office of
the High Priest, either by death or deprivation, for
he finds another in that office a little while after this;
probably, he was smitten by some sudden stroke of
divine vengeance. Jeroboam’s hand was withered
when it was stretched out against a prophet.
3 He assigns a good reason for that doom ; “ For
sittest thou there as president in the supreme judi¬
cature of the church, pretending to judge me after
the law, to convict and condemn me by the law, and
yet commandest me to be smitten before any crime is
proved upon me, which is contrary to the law
No man must be beaten unless he w’as worthy to bo
beaten, Deut. 25. 2. It is against all law, human
and divine, natural and positive, to hinder a man
from making his defence, and to condemn him un¬
heard. When Paul was beaten by the rabble, he
could say, Father, forgive them, they know not what
they do ; but it is inexcusable in a High Priest that
is appointed to judge according to the law.
IV. The offence which was taken at this bold
word of Paul’s ; (v. 4.) They that stood by said, Re-
vilest thou God’s High Priest ? It is a probable con¬
jecture, that those who blamed Paul for what he
said, were believing Jews, who were zealous for the
law, and consequently for the honour of the High
Priest, and therefore took it ill that Paul should thus
reflect upon him, and checked him for it. See here
then,
1. What a hard game Paul had to play, when his
enemies were abusive to him, and his friends were
so far from standing by him, and appearing for him,
that they were ready to find fault with his manage¬
ment.
2. How apt even the disciples of Christ them¬
selves are to over-value outward pomp and power.
As because the temple had been God’s tem/ile, and
a magnificent structure, there were those who fol¬
lowed Christ, that could not bear to have any thing
said that threatened the destruction of it ; so because
the High Priest had been God’s High Priest, and
was a man that made a figure, though he was an in¬
veterate enemy to Christianity, yet these were dis¬
gusted at Paul for giving him his due.
V. The excuse that Paul made for what he had
said, because he found it was a stumbling-block to
his weak brethren, and might prejudice them against
him in other things. These Jewish Christians, though
weak, yet were brethren, so he calls them here, and,
in consideration of that, is almost ready to recall his
words ; for Who is offended, said he, and I burn
not ? 2 Cor. 11. 29. His fixed resolution was rather
to abridge himself in the use of his Christian liberty
than give offence to a weak brother ;' rather than do
it, he will eat no flesh while the world stands, 1 Cor.
8. 13. And so here though he had taken the liberty
to tell the High Priest his own, yet when he found
it gave offence, he cried Peccavi — I have done
wrong, he wished he had not done it ; and though
he did not beg the High Priest’s pardon, nor excuse
it to him, yet he begs their pardon, who took offence
at it, because this was not a time to inform them
better, nor to say what he could say to justify him¬
self.
1. He excuses it with this, that he did not con¬
sider when he said it, whom he spake to ; (u. 5.) I
wist not brethren, that he was the High Priest ; <?*
; “ I did not just then think of the dignity of his
place, or else I would have spoken more respectfully
to him. ” I see not how we can with any probability
think that Paul did not know him to be the High
Priest, for Paul had been seven days in the temple at
the time of the feast, where he could not miss of
seeing the High Priest ; and his telling him that hr
sat to judge him after the lane, shews that he knew
who he was ; but, says he, I did not consider it. Dr.
Whitby puts this sense upon it ; that the prophetic
impulse that was upon him, and inwardly moved him
to say what he did, did not permit him to advert that
it was the High Priest, lest this law might have
restrained him from complying with that impulse;
but the Jews acknowledged that prophets might use
a liberty in speaking of rulers, which others might
not, as Isa. 1. 10, 23. Or, (as he quotes the sense
233
THE ACTS, XXIII.
of Grotius and Lightfoot,) Paul does not go about to
excuse what he had said in the least, but rather to
jusitfy it ; “I own that God’s High Priest is not to be
reviled, but I do not own this Ananias to be High
Priest, he is a usurper, he came to the office by bri¬
bery and cor nipt ion ; and the Jewish rabbins say,
that he who does so, is neither a Judge, nor to be
honoured as such.” Yet,
2. He takes care that what he had said should not
be drawn into a precedent, to the weakening of the
obligation of that law in the least ; For it is ’written ,
and it remains a law in full force, Thou s halt not speak
evil of the ruler of thy fieo/ile. It is for the public
good, that the honour of magistracy should be sup¬
ported, and not suffer for the miscarriages of those
who are intrusted with it ; and therefore that deco¬
rum be observed in speaking both of and to princes
and judges ; even in Job’s time it was not thought fit
t o say to a king, Thou art wicked, or to princes, Ye
are ungodly. Job 34. 18. Even when we do well,
ind suffer for it, we must take it patiently, 1 Pet. 2.
20. Not as if great men may not hear of their faults,
and public grievances be complained of by proper
persons, and in a decent manner, but there must be
a particular tenderness for the honour and reputation
of those in authority more than of other people, be¬
cause the law of God requires a particular reverence
to be paid to them, as God’s vicegerents ; and it is of
dangerous consequence to have those any way coun¬
tenanced, who despise dominions, and speak evil of
dignities, Jude 8. Curse not the king, no not in thy
thought, Eccl. 10. 20.
6. But when Paul perceived that the one
part were Sadducees, and the other Phari¬
sees, he cried out in the council, Men and
brethren, I am a Pharisee, the son of a
Pharisee : of the hope and resurrection of
the dead I am called in question. 7. And
when he had so said, there arose a dissen¬
sion between the Pharisees and the Saddu¬
cees : and the multitude was divided. 8.
For the Sadducees say that there is no
resurrection, neither angel, nor spirit : but
the Pharisees confess both. 9. And there
arose a great cry : and the scribes that were
of the Pharisees’ part, arose, and strove,
saying, We find no evil in this man : but if
a spirit or an^angel hath spoken to him, let
us not fight against God. 10. And when
there arose a great dissension, the chief cap¬
tain, fearing lest Paul should have been
pulled in pieces of them, commanded the
soldiers to go down, and to take him by
force from among them, and to bring him
into the castle. 1 1 . And the night follow¬
ing the Lord stood by him, and said, Be of
good cheer, Paul: for as thou hast testified
of me in Jerusalem, so must thou bear wit¬
ness also at Rome.
Many are the troubles of the righteous, but some
way or other the Lord delivereth them cut of them all,
Paul owned he had experienced the trutn of this in
the persecutions he had undergone among the Gen¬
tiles ; (see 2 Tim. 3. 11.) Out of them all the Lord
delivered me. And now he finds that he who has
delivered, does and will. He that delivered him in
the foregoing chapter from the tumult of the people,
here delivers him from that of the elders,
vOL. VI. — 2 G
I. His own prudence and ingenuity stand him in
some stead, and contribute much to his’escape. Paul’s
greatest honour, and that upon which he most valued
himself, was, that he was a Christian, and an apostle
°f Christ ; and all his other honours lie despised and
made nothing of, in comparison with those, counting
them but dung, that he might win Christ; and yet
he had sometimes occasion to make use of his other
honours, and they did him service. His being a
citizen of Rome saved him in the foregoing chapter
from being whipt by the chief captain as a vagabond,
and here his being a Pharisee saved him from being
condemned by the Sanhedrim, as an apostate from
the faith and worship of the God of Israel. It will
consist very well with our willingness to suffer for
Christ, to use all lawful methods, nay, and arts too,
both to prevent suffering, and to extricate ourselves
out of it.
The honest policy Paul used here for his own
preservation, was, to divide his judges, and to set
them at variance one with another about him ; and
by incensing one part of them more against him, to
engage the contrary part for him.
1. The great council was made up of Sadducees
and Pharisees, and Paul perceived it ; he knew the
characters of many of them ever since he lived
among them, and saw those among them whom he
knew to be Sadducees, and others w hom he knew to
be Pharisees ; (x>. 6.) One f .art were Sadducees and
the other Pharisees, and perhaps nearly an equal
part. Now these differed very much from one ano¬
ther, and yet they ordinarily agreed well enough to
do the business of the council together.
(1.) The Pharisees were bigots; zealous for the
ceremonies, not only those which God had appoint¬
ed, but those which were enjoined by the tradition
of the elders; they were great sticklers for the
authority of the church, and enforcing obedience to
its injunctions, which occasioned many quarrels be¬
tween them and our Lord Jesus ; but at the same
time they were very orthodox in the faith of the
Jewish church concerning the world of spirits, the
resurrection of the dead, and the life of the world to
come.
(2. ) The Sadducees were deists ; no friends to the
scripture, or divine relation. The books of Moses
they admitted as containing a good historv, and a
good law, but had little regard to the other books of
the Old Testament ; see Mat. 22. 23. The account
here given of these Sadducees, is, [1.] That they
deny the resurrection ; not only the return of the body
to life, but a future state of rewards and punish¬
ments ; they had neither hope of eternal happiness,
nor dread of eternal misery, nor expectation of any
thing on the other side death ; and it was upon these
principles that they said, It is in vain to serve God,
and called the proud happy, Mai. 3. 14, 15. [2.]
That they denied the existence of angels and spirits,
and allowed of no being but matter. They thought
that God himself was corporeal, and had parts and
members as we hare. When they read of angels
in the Old Testament, they supposed them to be
messengers that God made and sent on his errands
as there was occasion ; or that they were impres¬
sions on the fancies of those they were sent to, and
no real existences ; that they were this, or that, or
any thing rather than what they were. And as for
the souls of men, they looked upon them to be no¬
thing else but the temperament of the humours of
the body, or the animal spirits, but denied their
existence in a state of separation from the body, and
any difference between the soul of a man and of a
beast. These, no doubt, pretended to be free-think¬
ers, but really thought as meanly, absurdly, and
slavishly, as possible. It is strange how men of such
corrupt and wicked principles could come into office,
and ha\'e a place in the great Sanhedrim ; but many
2 34 THE ACTS, XXIII.
of them were of quality and estate, and they com¬
plied with the public establishment, and so got in,
and kept in. But they were generally stigmatized
as heretics, were ranked with the Epicureans, and
were prayed against, and excluded from eternal life.
The prayer which the modern Jews use against
Christians, Witsius thinks, was designed by Gama¬
liel, who made it, against the Sadducees ; and that
they meant them in their usual imprecation, Let the
name of the wicked, rot. But how degenerate was
the character, and how miserable the s:ate, of the
Jewish church, when such profane men as these
were among their rulers !
2. In this matter of difference between the Phari¬
sees and Sadducees, Paul openly declared himself
to be on the Pharisees’ side against the Sadducees ;
( v . 6 ) He cried out, so as to be heard by all, “ lam
a Pharisee, was bred a Pharisee, nay, I was born
one, in effect, for I was the son of a Pharisee, my
father was one before me, and thus far I am still a
Pharisee, that I ho fie for the resurrection of the
dead, and I may truly say, that if the matter were
rightly understood, it would be found that this was
it for which I was now called in question.” When
Christ was upon earth, the Pharisees set themselves
most against him, because he witnessed against their
traditions and corrupt glosses upon the law ; but af¬
ter his ascension, the Sadducees set themselves most
against his a/iostles, because they fireached through
Jesus the resurrection of the dead, ch. 4.1, 2. And
it is said (ch. 5. 17. ) that they were the sect of the
Sadducees that were filled with indignation at them,
because they preached that life and immortality
which is brought to light by the gospel. Now here,
(1.) Paul owns himself a Pharisee ; so far as the
Pharisees were in the right. Though as Pharisaism
was opposed to Christianity, he set himself against
it, and against all its traditions that were set up in
competition with the law of God, or in contradiction
to the gospel of Christ, yet, as it was opposed to
Sadducism, he adhered to it. We must never think
the worse of any truth of God, nor be more shy of
our owning it, for its being held by men otherwise
corrupt. If the Pharisees will hope for the resur¬
rection of the dead, Paul will go along with them in
that hope, and be one of them, whether they will
or no.
(2. ) He might truly say, that, being persecuted,
as a Christian, this was the thing he was called in
question for ; perhaps he knew that the Sadducees,
though they had not such an interest in the common
people as the Pharisees had, yet had underhand in¬
censed the mob against him, under pretence of his
having preached to the Gentiles, but really because
he had preached the hope of the resurrection. How¬
ever, being called in question for his being a Chris¬
tian, he might truly say, he was called in question
for the hope of the resurrection of the dead, as he
afterward pleaded, ch. 24. 15. and ch. 26. 6, 7.
Though Paul preached against the traditions of the
elders, (as his Master had done,) and therein oppo¬
sed the Pharisees, yet he valued himself more upon
his preaching for the resurrection of the dead, and a
future state, in which he concurred with the Phari¬
sees.
3. This occasioned a division in the council ; it is
probable that the High Priest sided with the Saddu¬
cees, (as lie had done ch. 5. 17. and made it to ap¬
pear by his rage at Paul, v. 2.) which alarmed the
Pharisees so much the more ; but so it was, there
arose a dissension between the Pharisees and the Sad¬
ducees ; ( v . 7. ) for this word of Paul’s made the Sad¬
ducees more warm, and the Pharisees more cool, in
the prosecution of him ; so that the multitude was
divided; t<r%L<r8n — there was a schism, a quarrel
among them, and the edge of their zeal began to turn
from Paul against one another ; nor could they go on
to act against him, when they could not agree among
themselves, or prosecute him for breaking the unity
of the church, when there was so little among them
of the unity of the spirit. All the cry had been
against Paul, but now there arose a great cry against
one another; (v. 9.) so much did a fierce furious
spirit pi’evail among all orders of the Jews at this
time, that every thing was done with clamour and
noise, and in such a tumultuous manner were the
great principles of their religion stickled for, by
which they received little service ; for the wrath of
man worketh not the righteousness of God. Gain-
sayers may be convinced by fair reasoning, but never
by a great cry.
4. The Pharisees hereupon (would one think it !)
took Paul’s part ; (i>. 9.) They strove, Sny.a^'to —
they fought, saying. We find no evil in this man. He
had conducted himself decently and reverently in the
temple, and had attended the service of the church ;
and though it was but occasionally, yet it shewed that
he was not such an enemy to it as he was said to be ;
he had spoken very handsomely in his own defence,
and given a good account of himself, and had now
declared himself orthodox in the great principles of
religion, as well as regular and conscientious in his
conversation ; and therefore they cannot see that he
has done any thing worthy of death, or of bonds.
Nay, they go further, “ If a spirit or an angel hath
spoken to him concerning Jesus, and put him upon
preaching as he does, though we may not be so far
satisfied as to give credit to him, yet we ought to be
cautioned not to oppose him, lest we be found fight¬
ing against God as Gamaliel, who was himself a
Pharisee, had argued, ch. 5. 39. Now here,
(1.) We may observe it, to the honour of the gos¬
pel, that it was witnessed to even by its adversaries,
and confessions, not only of its innocency, but of its
excellency, were extorted sometimes by the power
of truth, even from those that persecuted it. Pilate
found no fault in Christ, though he put him to death ;
nor Festus in Paul, though he continued . him in
bonds ; and the Pharisees here supposed it possible,
that Paul might have a commission sent him from
heaven by an angel to do what he did ; and yet it
should seem, as elders, they after this joined with
the High Priest in prosecuting him, ch. 24. 1. They
sinned against the knowledge which they not only
had, but sometimes owned, as Christ had said of
them, They have both seen and hated both me and
my Father, John 15. 24.
Yet, (2.) W e will hope that some of them at least
did from henceforward conceive a better opinion of
Paul than they had had, and were favourable to him,
having had such a satisfactory account, both of his
conversation in all good conscience, and of his faith
touching another world ; and then it must be obser¬
ved to their honour, that their zeal for the traditions
of the elders, which Paul had departed from, was so
far swallowed up in a zeal for the threat and funda¬
mental doctrines of religion, to which Paul still ad¬
hered, that if he will heartily join with them against
the Sadducees, and adhere to the hope of the resur¬
rection of the dead, they will not think his shaking
off the ceremonial law to be any evil in him, but
charitably hope that he walks according to the light
God has given him by some angel or spirit, and are
so far from persecuting him, that they arc ready to
patronise and protect him. The persecuting Phari¬
sees of the church of Rome are not of this spirit ; for
let a man be ever so sincere and zealous for all the
articles of the Christian faith, yet, if he layr not his
neck under the yoke of their church’s authority, they
find evil enough in him to persecute him unto the
death.
II. The chief captain's care and conduct stand him
in more stead ; for when he had thrown this bone of
i contention betw'een the Pharisees and Sadducees,
THE ACTS, XX11I.
(which had set them together by the ears, and had
gamed a fair testimony from the Pharisees,) yet he
is never the nearer, but is in danger of being /lulled
in pieces by them ; the Pharisees pulling to have him
set at liberty, and the Sadducees pulling to have
him put to death, or thrown to the people, like Da¬
niel into the den of lions ; so that the chief captain was
forced to come with his soldiers and rescue him, as
he had done, ch. 21. 32. and ch. 22. 24.
1. See here Paul’s danger ; between his friends
and his enemies he had like to have been pulled to
pieces , the one hugging him to death, the other
crushing him to death ; such violences are they lia¬
ble to, that are eminent, and that are become re¬
markable, as Paul was, who was by some so much
beloved, and by others so much maligned !
2. His deliverance ; The chief captain ordered his
soldiers to go down from the upper wards, and to
take him by force from among them, out of that
apartment in the temple where he had ordered the
council to meet, and to bring him into the castle, or
tower of Antonia ; for he saw he could make nothing
of them, toward the understanding of the merits of
his cause.
III. Divine consolations stood him in most stead
of all ; the chief captain had rescued him out of the
hands of cruel men, but still he had him in custody,
and what might be the issue he could not tell ; the
castle was indeed a protection to him, but withal it
was a confinement ; and as it was now his preserva¬
tion from so great a death, it might be his reserva¬
tion for a greater. W e do not find that any of the
apostles or elders at Jerusalem came to him ; either
they had not courage, or they had not admission.
Perhaps, in the night following, Paul was full of
thoughts and cares what should become of him, and
how his present troubles might be turned to answer
some good purpose. Then did the Lord Jesus make
him a kind visit, and, though at midnight, yet a very
seasonable one; (v. 11.) The Lord stood by him,
came to his bed-side, though, perhaps, it was but a
bed of strs w, to shew him that he was all the day
long with him really, as sure as he was in the night
with him visibly. Note, Whoever is against us, we
need not fear, if the Lord stand by us; if he under¬
take our protection, we may set those that seek our
ruin at defiance. The Lord is with those that uphold
my soul, and then nothing can come amiss.
1. Christ bids him have a good heart on it ; “ Be
of good cheer, Paul ; be not discouraged ; let not
what has happened sadden thee, nor let what may
yet be before thee frighten thee.” Note, It is the
will of Christ, that his servants who are faithful,
should be always cheerful. Perhaps, Paul, in the
reflection, began to be jealous of himself, whether
he had done well in what he said to the council the
day before ; but Christ, by his w< rd, satisfies him,
that God approved of his conduct Or, perhaps, it
troubled him that his friends did not come to him ;
but Christ’s visit did itself speak, though he had not
said, Be of good cheer, Paul.
2. It is a strange argument which he makes use
of to encourage him ; As thou hast testified of me in
Jerusalem, so must thou bear witness also at Rome.
One would think this was but cold comfort ; “As
thou hast undergone a great deal of trouble for me,
so thou must undergo a great deal more and yet
this was designed to hearten him ; for hereby he is
given to understand, (1.) That he had been serving
Christ, as a witness for him, in what he had hitherto
endured. It was for no fault that he was buffeted,
and it was not his former persecuting of the church
that was now remembered against him , however he
might remember it against himself, but he was still
oing on with his work. (2. ) That he had not yet
nished his testimony, nor was, by his imprison¬
ment, laid aside as useless, but was only reserved
235
for further service. Nothing disheartened Paul so
much as the thought of being taken off from doing
service to Christ, and good to souls ; Pear not, says
Christ, I have not done with thee. (3. ) Paul seems
to have had a particular fancy, and an innocent one,
to go to Rome, to preach the gospel there, though
it was already preached, and a church planted there;
yet, being a citizen of Rome, he longed for a journev
thither, and had designed it; (ch. 19. 21.) After T
have been at Jerusalem, I must also see Rome. And
he had written to the Romans some time ago, that
he longed to see them, Rom. 1. 11. Now. he was
ready to conclude, that this had broken his mea¬
sures, and he should never see Rome ; but even in
that Christ tells him he should be gratified, since he
desired it for the honour of Christ, and to do good.
12. And when it was day, certain of the
Jews banded together, and bound them¬
selves under a curse, saying that they would
neither eat nor drink till they had killed
Paul. 13. And they were more than forty
which had made this conspiracy. 14. And
they came to the chief priests and elders,
and said, We have bound ourselves under
a great curse, that we will eat nothing until
we have slain Paul. 15. Now therefore
ye with the council signify to the chief cap¬
tain that he bring him down unto you to¬
morrow, as though ye would inquire some¬
thing more perfectly concerning him : and
we, or ever he come near, are ready to kill
him. 16. And when Paul’s sister’s son
heard of their lying in wait, he went and
entered into the castle, and told Paul. 17.
Then Paul called one of the centurions
unto him, and said, Bring this young man
unto the chief captain : for he hath a cer¬
tain thing to tell him. 18. So he took him
and brought him to the chief captain, and
said, Paul the prisoner called me unto him,
and prayed me to bring this young man
unto thee, who hath something to say unto
thee. 19. Then the chief captain took him
by the hand, and went with him aside pri¬
vately, and asked him, What is that thou
hast to tell me ! 20. And he said, The
Jews have agreed to desire thee that thou
wouldest bring down Paul to-morrow into
the council, as though they would inquire
somewhat of him more perfectly. 21. But
do not thou yield unto them : for there lie
in wait for him of them more than forty
men, which have bound themselves with
an oath, that they will neither eat nor drink
till they have killed him: and now are they
ready, looking for a promise from thee. 22.
So the chief captain then let the young man
depart, and charged him, See thou tell no
man that thou hast shewed these things to
me. 23. And he called unto him two cen¬
turions, saying, Make ready two hundred
soldiers to go to Caesarea, and horsemen
j threescore and ten, and spearmen two hun-
236
THE ACTS, XXIIT.
dred, at the third hour of the night ; 24.
And provide them beasts, that they may set
Paul on, and bring him safe unto Felix the
governor. 25. And he wrote a letter after
this manner: 26. Claudius Lysias unto
the most excellent governor Felix sendeth
greeting. 27. This man was taken of the
Jews, and should have been killed of them :
then came I with an army, and rescued
him, having understood that he was a Ro¬
man. 28. And when I would have known
the cause wherefore they accused him, I
brought him forth into their council : 29.
Whom I perceived to be accused of ques¬
tions of their law, but to have nothing laid
to his charge worthy of death or of bonds.
30. And when it was told me how that the
Jews laid wait for the man, I sent straight¬
way to thee, and gave commandment to
his accusers also to say before thee what
they had against him. Farewell. 31. Then
the soldiers, as it was commanded them,
took Paul, and brought him by night to An-
tipatris. 32. On the morrow they left the
horsemen to go with him, and returned to
the castle : 33. Who, when they came to
Caesarea, and delivered the epistle to the
governor, presented Paul also before him.
34. And when the governor had read the
letter , he asked of what province he was.
And when he understood that he teas of
Cilicia ; 35. I will hear thee, said he, when
thine accusers are also come. And he com¬
manded him to be kept in Herod’s judg¬
ment-hall.
W e have here the story of a plot against the life
of Paul ; how it was laid, how it was discovered, and
how it was defeated.
I. How this plot was laid ; they found they could
gain nothing by popular tumult, or legal process,
and therefore have recourse to the barbarous me¬
thod of assassination ; they will come upon him sud¬
denly, and stab him, if they can but get him within
their reach ; so restless is their malice against this
good man, that when one design fails, they will turn
another stone. Now observe here,
1. Who they were, that formed this conspiracy ;
they were certain Jews that had the utmost degree
of indignation against him, because he was the apos-
tle of the Gentiles , v. 12. And they were more than
forty that were in the design, v. 13. Lord, how are
they increased that trouble me l
2. When the conspiracy was formed ; when it was
day. Satan had filled their hearts in the night to
purpose it, and, as soon as it was day, they got toge¬
ther to prosecute it; answering to the account which
the prophet gives of some who work evil upon their
beds, and when the morning is light they practice it,
and are laid under a woe for it, Mic. 2. 1 . In the night
Christ appeared to Paul to protect him, and when
it was day, here were forty men appearing against
him to destroy him ; they were not up so soon, but
Christ was up before them. God shall help her, and
that right early, Ps. 46. 5.
3. What the conspiracy was ; these men banded
together in a league, perhaps they called it a holy
league, they engaged to stand by one another, and
every one, to his power, to be aiding and assisting to
murder Paul. It was strange that so many could so
soon be got together, and that in Jerusalem too, who
were so perfectly lost to all sense of humanity and
honour, as to engage in so bloody a design. Well
might the prophet’s complaint be renewed concern¬
ing Jerusalem; (Isa. 1. 21.) Righteousness has lodged
in it, but now murderers. What a monstrous idea
must these, men have formed of Paul, before they
could be capable of forming such a monstrous design
against him ; they must be made to believe that he
was the worst of men, an enemy to God and reli
gion, and the curse and plague of his generation ;
when really his character was the reverse of all
this ! What laws of truth and justice so sacred, so
strong, which malice and bigotiy will not break
through !
4. How firm they made it, as they thought, that
none of them might fly off, upon conscience of the
horror of the fact, at second thoughts; they bound
themselves under an anathema, imprecating the
heaviest curses upon themselves, their souls, bodies,
and families, if they did not kill Paul, and so quick¬
ly, that they would not eat or drink till they had done
it. What a complication of wickedness is here ! To
design to kill an innocent man, a good man, a useful
man, a man that had done them no harm, but was
willing to do them all the good he could, was going
in the way of Cain , and spoke them to be of their
father the devil, who was a murderer from the be¬
ginning ; yet, as if this had been a small matter,
(1.) They bound themselves to it; to incline to do
evil, and intend to do it, is bad ; but to engage to do
it is much worse. This is entering into covenant
with the devil; it is swearing allegiance to the prince
of darkness ; it is leaving no room for repentance ;
nay, it is bidding defiance to it. (2.) They bound
one another to it, and did all they could, not only to
secure the damnation of their own souls, but of
their’s whom they drew into the association. (3.)
They shewed a great contempt of the providence of
God, and a presumption upon it, in that they bound
themselves to do such a thing within so short a time
as they could continue fasting, without any proviso
or reserve for the disposal of an over-ruling Provi¬
dence. When we say, To-morrow we will do this
or that, be it ever so lawful and good, forasmuch as
we know not what shall be on the morrow, we must
add, If the Lord will. But with what face could
they insert a proviso for the permission of God’s
providence, when they knew that what they were
about was directly against the prohibitions of God’s
word ? (4.) They shewed a great contempt of their
own souls and bodies ; of their own souls in impre¬
cating a curse upon them if they did not proceed in
this desperate enterprise; what a woeful dilemma
did they throw themselves upon ! God certainly
meets them with his curse if they do go on in it, and
they desire he would if they do not ! They shewed
also a contempt of their own bodies too, (for wilful
sinners are the destroyers of both,) in tying them¬
selves out from the necessary supports of life till
they had accomplished a thing which they could
never lawfully do, and perhaps not possibly do.
Such language of hell they speak, that wish God to
damn them, and the devil to take them, if they do
not do so and so. As they love cursing, so shall it
come unto them. Some think, the meaning of this
curse was, they would either kill Paul, as an Achan,
an accursed thing, a troubler of the camp ; or, if
they did not do it, they would make themselves ac¬
cursed before God in his stead. (5.) They shewed
a most eager desire to compass this matter, and an
impatience till it was done : not only like David’s
enemies, that were mad against him, and sworn
against him , fPs 10? 8 ^ hut like the servants of
THE ACTS, XXIII. 237
Job against his enemy ; 0 that we had of his flesh,
we cannot be satisfied Job 31. 31. Persecutors are
said to eat up. God’s people as they eat bread ; it is
as much a gratification to them as meat to one that
is hungry, Ps. 14. 4.
5. What method they took to bring it about.
There is no getting near Paul in the castle, he is
there under the particular protection of the govern¬
ment, and is imprisoned, not, as others are, lest he
should do harm, but lest he should have harm done
him ; and therefore the contrivance is, that the chief
priests and elders must desire the governor of the
castle to let Paul come to them to the council-cham¬
ber, to be further examined, they have some ques¬
tions to ask him, or something to say to him, and
then, in his passage from the castle to the council
they would put an end to all disputes about Paul, by
killing him ; thus the plot was laid, v. 14, 15. Hav¬
ing been all day employed in engaging one another
to this wickedness, towards evening they come to
the principal members of the great Sanhedrim, and,
though they might have concealed their main de¬
sign, and yet might have moved them upon some
other pretence to send for Paul, they are so confi¬
dent of their approbation of this villany, that they
are not ashamed or afraid to own to them, that they
have bound themselves under a great curse, without
consulting the priests first whether they might law¬
fully do it, that they will eat nothing the next day
till they have killed Paul ; they design to breakfast
the next morning upon his blood ; they doubt not
but the chief priests will not only countenance them
in the design, but will lend them a helping hand,
and be their tools to get them an opportunity of kill¬
ing Paul ; nay, and tell a lie for them too, pretend¬
ing to the chief captain that they would inquire some¬
thing more perfectly concerning him, when they
meant no such thing. What a mean, what an ill
opinion had they of their priests, when they could
apply to them on such an errand as this ! And yet,
vile as the proposal was which was made to them,
(for aught that appears,) the priests and elders con¬
sented to it, and, at the first word, without boggling
at it in the least, promised to gratify them. Instead
of reproving them, as they ought, for their wicked
conspiracy, they bolstered them up in it, because it
was against Paul whom they hated ; and thus they
made themselves partakers of the crime, as much
as if they had been the first in the conspiracy.
II. How the plot was discovered. We do not find
that the plotters, though they took an oath of fide¬
lity, took an oath of secrecy, either because they
thought it did not need it, (they would every one
keep his own counsel,) or because they thought they
could accomplish it, though it should take wind, ancl
be known ; but Providence so ordered it, that it was
brought to light, and so, as effectually to be brought
to nought. See here,
1. How it was discovered to Paul, v. 16. There
was a youth that was related to Paul, his sister’s son,
whose mother, probably, lived in Jerusalem, and
some how or other, we are not told how, he heard
of their lying in wait, either over-heard them talk¬
ing of it among themselves, or got intelligence from
some that were in the plot, and he went into the cas¬
tle, probably, as he used to do, to attend on his un¬
cle, and bring him what he wanted, which gave him
a free access to him, and he told Paul what he
heard. Note, God has many ways of bringing to
light the hidden works of darkness ; though the
contrivers of them dig deep to hide them from the
Lord, he can make a bird of the air to carry the
voice, (Eccl. 10. 20. ) or the conspirators’ own tongues
to betray themselves.
2. How it was discovered to the chief captain by the
young man that told it Paul. This part of the story
is related very particularly, perhaps because the
penman was an eye-witness of the prudent and suc¬
cessful management of this affair, and remembered
it with a deal of pleasure. (1.) Paul had got a good
interest in the officers that attended, by his prudent,
peaceable deportment ; he could call one of the cen¬
turions to him, though a centurion was one in au¬
thority that had soldiers under him, and used to call,
not to be called to, and he was ready to come at his
call; ( v . 17.) and he desired that he would intro¬
duce this young man to the chief captain, to give in
an information of something that concerned the ho¬
nour of the government. (2.) The centurion very
readily gratified him, v. 18. He did not send a
common soldier with him, but went himself to keep
the young man in countenance, to recommend his
errand to the chief captain, and to shew his respect
to Paul; “ Paul the prisoner (that was his title
now) called me to him, and prayed me to bring this
young man to thee ; what his business is I know not,
but he has something to say to thee.” Note, It is
true charity to poor prisoners, to act for them as
well as to give them. “ I was sick, and in prison,
and you went on an errand for me,” will pass as well
in the account as, I was sick and in prison , and you
came unto me, to visit me, or- sent me a token.”
Those that have acquaintance and interest, should
be ready to use them for the assistance of those that
are in distress. This centurion helped to save Paul’s
life by this piece of civility, which should engage us
to be ready to do the like when there is occasion.
Open thy mouth for the dumb, Prov, 31. 8. Those
that cannot give a good gift to God’s prisoners, may
yet speak a good word for them. (3.) The chief
captain received the information with a great deal
of condescension an4 tenderness, v. 19. He took the
young man by the hand, as a friend or father, to en¬
courage him, that he might not be dashed out of
countenance, but might be assured of a favourable
audience. The notice that is taken of this circum¬
stance, should encourage great men to make them¬
selves easy of access to the meanest, upon any er¬
rand which may give them an opportunity of doing
good ; to condescend to them of low estate. This
familiarity to which this Roman tribune or colonel
admitted Paul’s nephew, is here upon record to his
honour. Let no man think he disparages himself
by his humility or charity. He went with him aside
privately, that none might hear his business, and
asked him, “ What is it that thou hast to tehl me?
Tell me wherein I can be serviceable to Paul.” It
is probable that the chief captain was the more oblig¬
ing in this case, because he was sensible he had run
himself into a premunire, in binding Paul, against
his privilege as a Roman citizen, which he was wijl-
ing now to atone for. (4. ) The young man delivered
his errand to the chief captain very readily and
handsomely; (y. 20, 21.) “ The Jews” (he does
not say who, lest he should invidiously reflect upon
the chief priests and the elders, and his business was
to save his uncle’s life, not to accuse his enemies)
“ have agreed to desire thee, that thou wouldest
bring down Paul to-morrow into the council, pre¬
suming, that, being so little a way, thou wilt send
him without a guard ; but do not thou yield unto
them, we have reason to believe thou wilt not when
thou knowest the truth ; for there lie in wait for him
of them more than forty men, who have sworn to be
the death of him, and now are they ready looking
for a promise from thee, but I have happily got the
start of them. Lastly, The captain dismissed the
young man with a charge of secrecy ; See that thou
'tell no man that thou hast shewed these things unto
me, v. 22. The favours of great men are not al¬
ways to be boasted of ; and those that cannot keep
counsel, are not fit to be employed in business. If it
should be known that the chief captain had this in¬
formation brought him, perhaps they would com
238
THE ACTS, XXIII
pass and imagine the death of Paul some other way ;
“ therefore keep it private.”
III. How theplot was defeated ; The chief cap¬
tain, finding how implacable and inveterate the
malice of the Jews was against Paul, how restless
they were in their designs to do him a mischief, and
how near he was to become himself accessary to it
as a minister, resolves to send him away with all
speed out of their reach ; he received the intelli¬
gence with horror and indignation at the baseness
and bloody-mindedness of these Jews ; and seems
afraid lest, if he should continue Paul in his castle
here, under ever so strong a guard, they would find
some way or other to compass their end notwith¬
standing, either beat the guards, or burn the castle ;
and whatever came of it, he would, if possible, pro¬
tect Paul, because he looked upon it that he did not
deserve such treatment. What a melancholy ob¬
servation is it, that the Jewish chief firiests, when
they knew of this assasination-plot, should counte¬
nance it, and assist in it, while a Roman chief cap.-
tain , purely from a natural sense of justice and hu¬
manity, when he knows it, sets himself to baffle it,
and puts himself to a deal of trouble to do it effec¬
tually !
1. He orders a considerable detachment of the
Roman forces under his command to get ready to go
to Cxsarea with all expedition, and to bring Paul
thither to Felix the governor, where he might sooner
expect to have justice done him than by the great
Sanhedrim at Jerusalem. I see not but the chief
captain might, without any unfaithfulness to the
duty of his place, have set Paul at liberty, and given
him leave to shift for his own safety, for he was
never legally committed to his custody as a criminal,
he himself owns, that nothing was laid to his charge
worthy of bonds, (y. 29.) and he ought to have had
the same tenderness for his liberty that he had for
his life ; but he feared that would have incensed the
Jews too much against him. Or perhaps, finding
Paul to be a very extraordinary man, he was proud
to have him his prisoner, and under his protection ;
and the mighty parade with which he sent him off,
intimates as much. Two centurions, or captains of
the hundreds, are employed in this business, v. 23,
24. They must get ready two hundred soldiers,
probably those under their own command, to go to
Cxsarea; and with these seventy horse, and two
hundred spearmen beside, which some think were
the chief captain's guards ; whether they were horse
or foot is not certain, most probably foot, as pike-
men for the protection of the horse. See how justly
God brought the Jewish nation under the Roman
yoke, when such a party of the Roman army was
necessary to restrain them from the most execrable
villanies ! There needed not all this force, there
needed not any of it, to keep Paul from being res¬
cued by his friends ; ten times this force would not
have kept him from being rescued by an angel, if it
had pleased God to work his deliverance that way,
as he had sometimes done ; but, (1.) The chief cap¬
tain designed hereby to expose the Jews, as a head¬
strong tumultuous people, that would not be kept
within the bounds of duty and decendy by the ordi¬
nary ministers of justice, but needed to be awed by
such a train as this ; and hearing how many were
in the conspiracy against Paul, he thought less
would not serve to defeat their attempt. (2.) God
designed hereby to encourage Paul ; for being thus
attended, he was not only kept safe in the hands of
nis friends, but out of the hands of his enemies.
Yet Paul did not desire such a guard, any more
than Ezra did ; (Ezra 8. 22. ) and for the same
reason, because he trusted in God’s all-sufficiency ;
it was owing, however, to the governor’s own care.
But he was also made considerable ; thus his bonds
in Christ were made manifest all the country over ;
(Phil. 1. 13.) and so great an honour having been
put upon them before by the prediction of them,
it was agreeable enough that they should be thus
honourably attended, that the brethren in the Lord
might wax the more confident by his bonds, when
they saw him rather guarded as the patriot of his
country, than guarded against as the pest of his
country ; and so great a preacher made so great a
prisoner.
When his enemies hate him, and I doubt his
friends neglect him, then does a Roman tribune pa¬
tronize him, and carefully provide, [1.] For his ease ;
Let them provide beasts that they may set Paul on.
Had his Jewish persecutors been to order his re¬
move by habeas corpus to Cxsarea, they would have
made him run on foot, or dragged him thither in a
cart, or on a sledge, or have horsed him behind one
of the troopers ; but the chief captain treats him like
a gentleman, though he was his prisoner, and orders
him a good horse to ride upon, not at all afraid that
he should ride away. Nay, the order being that
they should provide, not a beast, but beasts, to set
Paul on, we must either suppose that he was al¬
lowed so great a piece of state as to have a led horse,
or more, that if he did not like one, he might take
to another ; or (as some expositors conjecture) that
he had beasts assigned him for his friends and com¬
panions, as many as pleased to go along with him,
to divert him in his journey, and to minister to him.
[2. ] For his security ; they have a strict charge
given them by their commander in chief to bii?ig
him safe to Felix the governor, to whom he is con¬
signed, and who was supreme in all civil affairs
among the Jews, as this chief captain was in military
affairs. The Roman historians speak much of this
Felix, as a man of mean extraction, but that raised
himself by his shifts to be governor of Judea ; in the
execution of which office, Tacitus, Hist. 5. says this
of him, Per omnem sxvitiam ac libidinem jus re-
giurn servili ingenio exercuit — He used royal power
with a servile genius, and in connexion with all the
varieties of cruelty and lust. To the judgment of
such a man as this is poor Paul turned over ; and
yet better so than in the hands of Ananias the High
Priest ! Now a prisoner, thus upon his deliverance
by course of law, ought to be protected as well as a
prince.
The chief captain orders, for the greater security
of Paul, that he be taken away at the third hour of
the night, which some understand of three hours
after sun-set, that, it being now soon after the feast
of pentccost, (that is, in the midst of summer,) they
might have the cool of the night to march in. Others
understand it of three hours after midnight, in the
third watch, about three in the morning, that they
might have the day before them, and might get out
of Jerusalem before Paul’s enemies were stirring,
and so might prevent any popular tumult, and leave
them to roar when they rose, like a lion disappoint¬
ed of his prey.
2. He writes a letter to Felix the governor of this
province, by which he discharges himself from any
further care about Paul, and leaves the whole mat¬
ter with Felix. This letter is here inserted totidem
verbis — verbatim, v. 25. It is probable that Luke
the historian had a copy of it by him, having at¬
tended Paul in this remove.
Now in this epistle we may observe,
(1.) The compliments he passes upon the gover¬
nor, v. 26. He is the most excellent governor Fe¬
lix, this title being given him of course, his excel¬
lency, See. He sends him greeting, wishes him all
health and prosperity ; may he rejoice, may he ever
rejoice.
(2.) The just and fair account which he gives him
of Paul’s case : (1.] That he was one that the Jews
had a pique against, they had taken him, and would
THE ACTS, XXIV.
have killed him; and perhaps Felix knew the tem¬
per of the Jews so well, that he did not think much
the worse of him for that, v. 27. [2. ] That he had
protected him because he was a Roman ; “ When
they were about to kill him, I came with an army,
a considerable body of men, and rescued him
which action for a citizen of Rome would recom¬
mend him to the Roman governor. [3. ] That he
could not understand the merits of his cause, nor
what it was that made him so odious to the Jews,
and obnoxious to their ill-will. He took the proper
method to know, he brought him forth into their
council, (i». 28. ) to be examined there ; hoping that,
either from their complaints, or his own confessions,
he should learn something of the ground of all this
clamour, but he found that he was accused of ques¬
tions of their law, ( v . 29. ) about the hope of the resur¬
rection of the dead, v. 6. This chief captain was a man
« -f sense and honour, and had good principles in him
of justice and humanity ; and yet see how slightly
he speaks of another world, and the great things of
that world, as if that were a question, which is of
undoubted certainty, and which both sides agreed
in, except the Sadducees ; and as if that were a
question only of their law, which is of the utmost
concern to all mankind ! Or perhaps he refers ra¬
ther to the question about their rituals thin about
their doctrinals, and the quarrel he perceived they
had with him, was for lessening the credit and ob¬
ligation of their ceremonial law, which he looked
upon as a thing not worth speaking of. The Romans
allowed the nations they conquered the exercise of
their own religion, and never offered to impose their’s
upon them ; yet, as conservators of the public peace,
they would not suffer them, under colour of their
religion, to abuse their neighbours. [4. ] That thus
far he understood that there was nothing laid to his
charge worthy of death or of bonds, much less
proved or made out against him. The Jews had, by
their wickedness, made themselves odious to the
world, had polluted their own honour, and profaned
their own crown, had brought disgrace upon their
church, their law, and their holy place, and then
they cry out against Paul, as having diminished the
reputation of them ; and was this a crime worthy of
death or of bonds ?
(3.) His referring Paul’s case to Felix ; ( v . 30.)
“ When it was told me, that the Jews laid wait for
the tnan, to kill him, without any legal process
against him, I sent straightway to thee, who art the
most proper person to hear the cause, and give judg¬
ment upon it, and let his accusers go after him, if
they please, and say before thee what they have
against him, for, being bred a soldier, I will never
pretend to be a judge, and so farewell.
3. Paul is accordingly conducted to Cpesarea ; the
soldiers got him safe out of Jerusalem by night, and
left the conspirators to consider whether they should
eat and drink or no before they had killed Paul ;
and if they would not repent of the wickedness of
their oath, as it was against Paul, thev were now at
leisure to repent of the rashness of it, as it was
against themselves ; if any of them did starve them¬
selves to death, in conscience of their oath, and vex¬
ation at their disappointment, they fell unpitied.
Paul was conducted to Antipatris, which was seven¬
teen miles from Jerusalem, and about the mid-way
to Cpesarea, v. 31. From thence the two hundred
foot soldiers, and the two hundred spearmen, re¬
turned back to Jerusalem, to their quarters in the
castle ; for having brought Paul out of danger, there
needed not so strong a guard, but the horsemen
might serve to bring him to Cpesarea, and would do
it with more expedition ; this they did, not only to
save their own labour, but their master’s charge ;
and it is an example to servants, not only to act
obediently according to their masters’ orders, but
239
to act prudently, so as may be most for their mas
ters’ interest.
4. He was delivered into the hands of Felix, as
his prisoner, v. 33. The officers presented the let¬
ter, and Paul with it, to Felix, and so discharged
themselves of their trust. Paul had never affected
acquaintance or society with great men, but with the
disciples, wherever he came ; yet Providence over¬
rules his sufferings so as by them to give him an op¬
portunity of witnessing to Christ before great men ;
and so Christ had foretold concerning his disciples,
that they should be brought before rulers and kings
for his sake, for a testimony against them, Mark
13. 9. The governor inquired of what province of
the empire the prisoner originally was, and was told
that he was a native of Cilicia, v. 34. and, (1.) He
promises him a speedy trial ; (i>. 35.) “ I will hear
thee when thine accusers are come, and will have an
ear open to both sides, as becomes a judge.” (2.)
He ordered him into custody, that he should be kept
a prisoner in Herod's judgment-hall, in some apart¬
ment belonging to that palace, which was denomi¬
nated from Herod the Great, who built it. There
he had opportunity of acquainting himself with the
great men that attended the governor's court, and,
no doubt, he improved what acquaintance he got
there to the best purposes.
CHAP. XXIV
We left Paul a prisoner at Cssarea, in Heiod’s judgment-
hall, expecting his trial to come on quickly ; for in the be¬
ginning of his imprisonment his affairs moved very quick,
but afterward very slow. In this chapter, we have his
arraignment and trial before Felix the governor at Ctrsa-
rea; here is, I. The appearing of the prosecutors against
him, and the setting of the prisoner to the bar, v. I, 2. IT.
The opening of the indictment against him by Tertullus,
who was of'counsel for the prosecutors, and the aggravat¬
ing of the charge, with abundance of compliments to the
judge, and malice to the prisoner, v. 2 . . 8. III. The cor¬
roborating of the charge by the testimony of the witnesses,
or rather the prosecutors themselves, v. 9. IV. The pri¬
soner’s defence, in which, with all due deference to the
governor, (v. 10.) he denies the charge, and challenges
them to prove it, (v. 11 . . 13.) owns the truth, and makes
an unexceptionable profession of his faith, which he de¬
clares was it that they hated him for, (v. 1-1. 16.) and gives
a more particular account of what had passed from their
first seizing of him, challenging them to specify any ill
they had found in him, v. 17 . . 21. V. The adjourning of
the cause, and the continuing of the prisoner in custody,
v. 22, 23. VI. The private conversation that was between
the prisoner and the judge, by which the prisoner hoped
to do good to the judge, and the judge thought to get mo¬
ney by the prisoner, but both in vain, v. 24 . . 26. VII.
The lengthening out of Paul’s imprisonment for two years,
till another governor came, (v. 27.) where he seems as
much neglected, as there had been ado about him.
1. 4 ND after five days Ananias the High
./V Priest descended with the elders,
and with a certain orator vnmed Tertullus,
who informed the governor against Paul.
2. And when he was called forth, Tertullus
began to accuse him, saying. Seeing that by
thee we enjoy great quietness, and that
very worthy deeds are done unto this na¬
tion by thy providence. 3. We accept it
always, and in all places, most noble Felix,
with all thankfulness. 4. Notwithstand¬
ing, that I be not further tedious unto thee,
I pray thee that thou wouldest hear us of
thy clemency a few words. 5. For we
have found this man a pestilent fel/ow, and
a mover of sedition among all the Jews
throughout the \#orld, and a ringleader of
THE ACTS, XXlV.
240
the sect of the Nazarenes: G. Who also
hath gone about, to profane the temple:
whom we took, and would have j udged ac¬
cording to our law. 7. But the chief cap¬
tain Lysias came upon us , and with great
violence took him away out of our hands,
8. Commanding his accusers to come
unto thee : by examining of whom thyseif
mayest take knowledge of all these things,
whereof we accuse him. 9. And the Jews
also assented, saying that these things
were so,
We must suppose that Lysias, the chief captain,
when he had sent away Paul to Caesarea, gave no¬
tice to the chief priests, and others, that had appear¬
ed against Paul, that if they had any thing to accuse
him of, they must follow him to Caesarea, and there
they would find him, and a judge ready to hear
them: thinking, perhaps, they would not have given
themselves so much trouble ; but what will not ma¬
lice do ?
I. W e have here the cause followed against Paul,
and it is vigorously carried on.
1. Here is no time lost, for they are ready for a
hearing after five days ; all other business is laid
aside immediately, to prosecute Paul ; so intent are
evil men to do evil ! Some reckon these five days
from Paul’s being first seized, and with most proba¬
bility, for he says here, (v. 11.) that it was but
twelve days since he came up to Jerusalem, and he
had spent seven in his purifying in the temple, so
that these five must be reckoned from the last of
those.
2. Those that had been his judges, do themselves
appear here as his prosecutors. Ananias himself,
the High Priest, who had sitten to judge him, now
stands to inform against him. One would wonder,
(1.) That he should thus disparage himself, and
forget the dignity of his place ! Shall the High Priest
turn informer, and leave all his business in the tem¬
ple at Jerusalem, to go to be called as a prosecutor
in Herod’s juclgment-hall ? Justly did God make the
priests contemptible and base, when they made
themselves so, Mai. 2. 9. (2.) That he should thus
discover himself and his enmity against Paul ! If
men of the first rank have a malice against any, they
think it policy to employ others against them, and
to play, least in sight themselves, because of the
odium that commonly attends it ; but Ananias is not
ashamed to own himself a sworn enemy to Paul.
The elders attended him, to signify their concur¬
rence with him, and to invigorate the prosecution ;
for they could not find any attorneys or solicitors
that would follow it with so much violence as they
would have it. The pains that evil men take in an
evil matter, their contrivances, their condescen¬
sions, and their unwearied industry, should shame
us out of our coldness and backwardness, and indif¬
ference in that which is good.
II. We have here the cause pleaded against Paul.
The prosecutors brought with them a certain orator
named Tertullus, a Roman, skilled in the Roman
law and language, and therefore fittest to be em¬
ployed in a cause before the Roman governor, and
most likely to gain favour. The High Priest, and
elders, though they had their own hearts spiteful
enough, did not think their own tongues sharp
enough, and therefore retained Tertullus, who,
probably, was noted for a satirical wit, to be of coun¬
sel for them ; and, no doubt, they gave him a good
fee, probably out of the treasury of the temple, which
they had the command ofiitbeing a cause wherein
the church was concerned, and which therefore
must not be starved.
Paul is set to the bar before Felix the governor.
He was called forth ; (v. 2.) Tertullus’ s business is,
on the behalf of the prosecutors, to open the infor¬
mation against him, and he is a man that will say
any thing for his fee ; mercenary tongues will do so*.
No cause so unjust but can find advocates to plead
it ; and yet we hope many advocates so just as not
knowingly to patronise an unrighteous cause ; but
Tertullus was none of those, his speech (or at least
an abstract of it, for it appears, by Tully’s orations,
that the Roman lawyers, on such occasions, used to
make long harangues) is here reported ; and it is
made up of flattery and falsehood ; it calls evil good,
and good evil.
1. One of the worst of men is here applauded as
one of the best of Benefactors, only because he was
the judge. Felix is represented by the historians of
his own nation, as well as by Josephus the Jew, as a
very bad man, who, depending upon his interest in
the court, allowed himself in all manner of wicked¬
ness, was a great oppressor, very cruel, and very co¬
vetous, patronising and protecting assassins, Joseph.
Antiquit. lib. 20. cap. 6. And yet Tertullus here,
in the name of the High Priest and elders, and pro¬
bably by particular directions from them, and ac¬
cording to the instmetions of his breviate, compli¬
ments him, and extols him to the sky, as if he were
so good a magistrate as never was the like: and
this comes the worse from the High Priest and the
elders, because he had given a late instance of his
enmity to their order ; for Jonathan the High Priest,
or one of the chief priests, having offended him by
too free an invective against the tyranny of his go¬
vernment, he got him murdered by some villains
whom he hired for that purpose, and who after¬
ward did the like for others, as they were hired :
Cujus facinoris quia nemo u/tor extitit, invitati hac
licentia sicarii multos confodiebant, alios propter
privatas inimicitias, alios conducti pecunia — etiam
in ipso templo — IVo one being found to punish such
enormous wickedness, the assassins, encouraged by
this impunity, stabbed several persons, some from
personal malice, some for hire, — and that even in
the temple itself. And yet, to engage him to gratify
their malice against Paul, and to return them that
kindness for their kindness in overlooking all this,
they magnify him as the greatest blessing to theii
church and nation that ever came among them.
(1.) They are very ready to own it ; ( v . 2.) “ By
thee we, of the church, enjoy great qidetness, and
we look upon thee as our patron and protector, and
very worthy deeds are done, from time to time, to
the whole nation of the Jews, by thy providence, thy
wisdom and care and vigilance.” To give him his
due, he had been instrumental to suppress the in¬
surrection of that Egyptian whom the chief captain
spake of; {ch. 21. 38.) but will the praise of that
screen him from the just reproach of his tyranny
and oppression afterward ? See here, [1.] The un¬
happiness of great men, and a great unhappiness it
is, to have their services magnified beyond measure,
and never to be faithfully told of their faults ; and
hereby they are hardened and encouraged in evil.
[2.] The policy of bad men, by flattering princes
in what they do amiss, to draw them in to do worse.
The bishops of Rome got to be confirmed in their
exhorbitant church power, and have been assisted
in persecuting the servants of Christ, by flattering
and caressing usurpers and tyrants, and so making
them the tools of their malice, as the High Priest,
by his compliments, designed to make Felix here.
(2.) They promise to retain a grateful sense of it ;
(x». 3.) “ IVe accept it always, and in all places,
every where and at all times, we embrace it, we
admire it, most noble Felix, with all thankfulness
241
THE ACTS, XXIV.
We will be ready, upon any occasion, to witness for
thee, that thou art a wise and good governor, and
very serviceable to the country.” And if it had
been true that he was such a governor, it had been
just that they should thus acce/it his good offices
•with all thankfulness. The benefits which we enjoy
by government, especially by the administration of
wise and good governors, are what we ought to be
thankful for, both to God and man. This is part of
the honour due to magistrates, to acknowledge the
quietness we enjoy under their protection, and the
worthy deeds done by their prudence.
(3. )' They therefore expect his favour in this
cause, v. 4. They pretend a great care not to en¬
trench upon his time ; We will not be further te¬
dious to thee, and yet to be very confident of his pa¬
tience, I pray thee, that thou wouldest hear us of thy
clemency a fevj words. All this address is only, ad
cafitandum benevolentiam — to induce him to give
countenance to their cause ; and they were so con¬
scious to themselves that it would soon appear to
have more malice than matter in it, that they found
it necessary thus to insinuate themselves into his fa¬
vour. Every body knew that the High Priest and
the elders were enemies to the Roman government,
and were uneasy under all the marks of that yoke,
and therefore, in their hearts, hated Felix ; and yet,
to gain their ends against Paul, they, by their coun¬
sel, shew him all this respect ; as they did to Pilate
and Cxsar, when they were persecuting our Saviour.
Princes cannot always judge of the affections of their
people by their applauses ; flattery is one thing, and
true loyalty is another.
2. One of the best of men is here accused as one
of the worst of malefactors, only because he was the
prisoner. After a flourish of flattery, in which you
cannot see matter for words, he comes to his busi¬
ness, and it is to inform his excellency concerning
the prisoner at the bar ; and this part of his dis¬
course is as nauseous for its raillery, as the former
art is for its flattery. I pity the man, and believe
e has no malice against Paul, nor does he think as
he speaks in calumniating him, any more than he
did in courting Felix ; but as I cannot but be sorry
that a man of wit and sense should have such a sale¬
able tongue, (as one calls it,) so I cannot but be
angry at those dignified men that had such mali¬
cious hearts as to put such words into his mouth.
Two things Tertullus here complains of to Felix,
in the name of the High Priest and the elders.
(1.) That the peace of the nation was disturbed by
Paul. They could not have baited Christ’s disci¬
ples, if they had not first dressed them up in the
skins of wild beasts, nor have given them as they did i
the vilest of treatment, if they had not first repre¬
sented them as the vilest of men ; though the cha¬
racters they gave of them were absolutely false,
and there was not the least colour or foundation for
them. Innocence, nay excellence and usefulness, !
are no fence against calumny, no nor against the im- ;
pressions of calumny upon the minds both of magis¬
trates and multitudes, to excite their fury and jea¬
lousy ; for be the representation ever so unjust,
when it is enforced, as here it was, with gravity and
pretence of sanctity, and with assurance and noise,
something will stick. The old charge against God’s
prophets, was, that they were the troublers of the
land, and against God’s Jerusalem, that it was a
rebellious city, hurtful to kings and f irovinces , (Ezra
4. 15, 19.) and against our Lord Jesus, that he per¬
verted the nation, and forbad to give tribute to 1
Caesar; it is the very same against Paul here ; and,
though utterly false, is averred with all the confi¬
dence imaginable. They do not say, ** We suspect
him to be a dangerous man, and have taken him up
upon that suspicion but, as if the thing were past
dic pute, “ JVe have found him to be so ; we nave [|
VOL. VI. — 2 Ft
I often and long found him so as if he were a trai
tor and rebel already convicted. And yet, after all,
I there is not a word of truth in this representation ;
j but, if Paul’s just character be inquired into, it will
[ be found directly the reverse of this here.
[ 1. j Paul was a useful man, and a great blessing
i to his country, a man of exemplary candour anil
| goodness, obliging to all, and provoking to none ;
and yet he is here called a pestilent fellow ; (n. 5.)
IVe have found him, >.oi/xir — fustem — the plague of
the nation, a- walking pestilence ; which supposes
him to be a man of a turbulent spirit, malicious and
ill-natured, and one that threw all things in dis¬
order wherevei lie came. They would have it
thought that he had done more mischief in his time
than a plague could do ; that the mischief he did was
spreading and infectious, and that he made others
as mischievous as himself ; that it was of as fatal
consequence as the plague is, killing and destroying,
and laying all waste ; that it was as much to be
dreaded and guarded against as a plague is. Manv
a good sermon he had preached, and many a good
work he had done, and for those he is called a pes¬
tilent fellow.
[2. J Paul was a peace-maker, was a preacher of
that gospel which has a direct tendency to slay all
enmities, and to establish true and lasting peace ; he
lived peaceably and quietly himself, and taught
others to do so too, and yet is here represented as a
mover of sedition among all the Jews throughout
the world. The Jews were disaffected to the Roman
government ; those of them that were most bigoted,
were most so. This Felix knew, and had there¬
fore a watchful eye upon them ; now they would
fain make him believe that this Paul was the man
that made them so, whereas they themselves were
the men that sowed the seeds of faction and sedition
among them : and they knew it ; and the reason
why they hated Christ and his religion, was, because
he did not go about to head them in an opposition
to the Romans. The Jews were every where much
set against Paul, and stirred up the people to cla¬
mour against him ; they moved sedition in all
places where he came, and then cast the blame un¬
justly upon him, as if he had been the mover of the
sedition ; as Nero not long after set Rome on fire,
and said that the Christians did it.
[3.] Paul was a man of catholic charity, who did
not affect to be singular, but made himself the ser¬
vant of all for their good ; and yet he is here charg¬
ed to be a ringleader of the sect of the Kazarenes ;
a standard-bearer of that sect, so the word signifies.
When Cyprian was condemned to die for being a
Christian, this was inserted in his sentence, that he
was auctor iniqui nominiset signifer — The author
and standard-bearer of a wicked cause. Now it was
true that Paul was an active leading man ii. propa¬
gating- Christianity. But, First, It was utterly false
that that was a sect ; he did not draw people to a
party or private opinion, nor did he make his own
opinions their rule. True Christianity establishes
that which is of common concern to all mankind,
publishes good-will to men, and shews us God in
Christ reconciling the world to himself, and there¬
fore cannot be thought to take its rise from such
narrow opinions and private interests as sects owe
their original to. True Christianity has a direct ten¬
dency to the uniting of the children of men, and the
gathering of them together in one ; and, as far as it
obtains its just power and influence upon the minds
of men, will make them meek and quiet, and peace
able and loving, and even- way easy, acceptable and
rofitable one to another, and therefore is far from
eing a sect, which is supposed to lead to division,
and to sow discord. True Christianity aims at nc
worldly benefit or advantage, and therefore must b)
no means be called a sect. Those that espouse a sect.
THE ACTS, XXIV.
242
are governed in it by tlieir secular interest, they
aim at wealth and honour ; but the professors pi
Christianity are so far from this, that they expose
themselves thereby to the loss and ruin ot all that
is dear to them in this world. Secondly , It is invi¬
diously called the sect of the Nazarenes, by which
Christ was represented as of Nazareth, whence no
good thing was expected to arise ; whereas he was
of Bethlehem, where the Messiah was to be born.
Yet he was pleased to call himself, Jesus of Naza¬
reth, ch. 22. 8. And the scripture has put an honour
on the name, Matt. 2. 23. And therefore, though
intended for a reproach, the Christians had no rea¬
son to be ashamed of sharing with their Master in
it. Tnirclly, It was false that Paul was the author
or standard-bearer of this sect ; for he did not draw
people to himself, but to Christ ; did not preach
himself, but Christ Jesus.
[4.] Paul had a veneration for the temple, as it
had been the place which God chose, to put his
name there, and had lately himself with reverence
attended the temple-service ; and yet it is here
charged upon him, that he went about to profane
the temple, and that he designedly put contempt
upon it, and violated the laws of it, v. 6. Their
proof of this failed ; for the matter of fact they al¬
leged was utterly false, and they knew it, ch. 21. 29.
(2.) That the course of justice against Paul was
obstructed by the chief captain.
[1.] They pleaded that they took him, and would
have judged him according to their law. This was
false ; they did not go about to judge him according
to their law, but, contrary to all law and equity,
went about to beat him to death, or to /lull him to
/decs, without hearing what he had to say for him¬
self ; went about, under pretence of having him into
their court, to throw him into the hands of ruffians
that lay in wait to destroy him. Was this judging
him according to their law? It is easy for men,
when they know what they should have done, to
say, that they would have done, when they meant
nothing less.
[2.] They reflected upon the chief captain as
having done them an injury in rescuing Paul out of
their hands ; whereas he therein not only did him
justice, but them the greatest kindness that could
be, in preventing the guilt they were bringing
upon themselves. The chief cafitain Lysias came
ufion us, and with great violence (but really no more
than was necessary) took him out of our hands, v.
7. See how persecutors are enraged at their disap¬
pointments, which they ought to be thankful for.
When David in a heat of passion was going upon a
bloody enterprize, he thanked Abigail for stopping
him, and God for sending her to do it, so soon did
he correct and recover himself. But these cruel
men justify themselves, and reckon him their enemy,
who krfit them (as David there speaks) from shed¬
ding blood with their own hands.
[3.] They referred themselves to Felix and his
judgment, yet seeming uneasy that they were un¬
der a necessity of doing so, the chief captain having
obliged them to it ; ( v . 8.) “It was he that forced
us to give your excellency this trouble, and ourselves
too ; for,” First, “ He commanded his accusers to
come to thee, that thou mightest hear the charge,
when it might as well have been ended in the infe¬
rior court.” Secondly, “He has left it to thee to
examine him, and try what thou canst get outof him,
and whether thou canst by his confession come to the
knowledge of those things which we lay to his
charge.”
III. The assent of the Jews to this charge which
Tertullus exhibited ; (r. 9.) They confirmed it, say¬
ing, that those things were so.
1. Some think this speaks the proof of their
r harge by witnesses upon oath, that were examined
as to the particulars of it, and attested them. And
no wonder, if when they had found an orator that
would say it, they found witnesses that would swear
it, for money. •
2. It rather seems to intimate the approbation
which the High Priest and the elders gave to what
Tertullus said. Felix asked them, “ Is this your
sense, and is it all that you have to say ?” and they
answered, “Yes, it is;” and so they made them¬
selves guilty of all the falsehood that was in his
speech. Those that have not the wit and parts to do
mischief with, that some others have, that cannot
make speeches and hold disputes against religion
yet make themselves guilty of the mischiefs that
others do, by assenting to that which others do, and
saying, Those things are so ; repeating, and standing
by what is said, to / xervert the right ways of the
Lord. Many that have not learning enough to plead
for Baal, yet have wickedness enough to vote for Baal.
10. Then Paul, after that the governor
had beckoned unto him to speak, answered,
Forasmuch as I know that thou hast been
of many years a judge unto this nation, I do
the more cheerfully answer for myself : 11.
Because that thou mayest understand, that
there are yet but twelve days since I went
up to Jerusalem for to worship. 12. And
they neither found me in the temple dis¬
puting with any man, neither raising up the
people, neither in the synagogues, nor in the
city : 13. Neither can they prove the things
whereof they now accuse me. 14. But
this I confess unto thee, that after the way
which they call heresy, so worship I the
God of my fathers, believing all things
which are written in the law and in the
prophets : 1 5. And have hope toward God,
which they themselves also allow, that there
shall be a resurrection of the dead, both of
the just and unjust. 16. And herein do I
always exercise myself, to have always a
conscience void of offence toward God, and
toward men. 17. Now after many years
I came to bring alms to my nation, and
offerings. 1 8. Whereupon certain Jews
from Asia found me purified in the temple,
neither witli multitude, nor with tumult.
19. Who ought to have been here before
thee, and object, if they had ought against
me. 20. Or else let these same here say,
if they have found any evil-doing in me,
while T stood before the council, 21. Ex¬
cept it be for this one voice, that I cried
standing among them, Touching the resur¬
rection of the dead 1 am called in question
by you this day.
We have here Paul’s defence of himself, in an¬
swer to Tertullus’s charge, and there appears in it
a great deal of the spirit of wjsdom and holiness, and
an accomplishment of Christ’s promise to his follow¬
ers, that when they were before governors and kings,
for his sake, it should be given them in that same
hour what they should speak. Though Tertullus
had said a great many provoking things, yet Paul did
not interrupt him, but let him go on to the end of his
THE ACTS, XXIV.
C4 1
speech, according to the rules of decency, and the
method in courts of justice, that the plaintiff be al¬
lowed to finish his evidence before the defendant be¬
gins his plea. And when he had done, he did not
presently fly out into passionate exclamations against
the iniquity of the times and the men, ( O tempora,
O mores — Oh, the degeneracy of the times ! J but he
waited for a permission from the judge to speak in
his turn, and had it. The governor beckoned to him
to s/ieak, v. 10. And now he also may have leave to
speak out , under the protection of the governor,
which was more than he could obtain yet. And
when he did speak, he made no reflections at all
upon Tertullus ; he knew he spake for his fee, and
therefore despised what he said, and levelled his de¬
fence against those that employed him. And here,
I. He addresses himself very respectfully to the
governor, and with a confidence that he would do
him justice. Here are no such flattering compliments
as Tertullus soothed him up with, but, which was
more truly respectful, a profession that he answered
for himself cheerfully , and with good assurance
before him , looking upon him, though not as one that
was his friend, yet as one that would be fair and im¬
partial. He thus expresses his expectation that he
would be so, to engage him to be so. It was likewise
the language of one that was conscious to himself of
his own integrity, and whose heart did not reproach
him, whoever did. He did not stand trembling at
the bar ; on the contrary, he was very cheerful when
he had one to be his judge, that was not a party, but
an indifferent person. Nay, when he considers who
his judge is, he answers the more cheerfully ; and
why so? he does not say, “ Because I know thee to
be a judge of inflexible justice and integrity, that
hatest bribes, and in giving judgment fearest God,
and regardest not man for he could not justly say
this of him, and therefore would not say it, though
it were to gain his favour ever so much ; but, I the
more cheerfully answer for myself, because I know
thou hast been many years a judge to this nation ;
and that was very true. And being so,
1. He could say of his own knowledge, that there
had not formerly been anv complaints against Paul ;
such clamours as they raised, are generally against
old offenders ; but though he had long sitten judge
there, he never had Paul brought before him vet, till
now; and therefore he was not so dangerous a crimi¬
nal as he was represented to be.
2. He was w'ell acquainted with the Jewish na¬
tion, and with their temper and spirit ; he knew how
bigoted they were to their own way, what furious
zealots they were against all that did not comply
with them, how peevish and perverse they generally
were, and therefore would make allowances for that
in their accusation of him, and not regard that which
he had reason to think came so much from party-
malice. Though he did not know him, he knew
his prosecutors, and by that might guess what man¬
ner of man he was.
II. He denies the facts that he was charged with,
upon which their character of him was grounded.
Moving sedition, and profaning the temple, were the
crimes for which he stood indicted ; crimes which
they knew the Roman governors were not accus¬
tomed to inquire into, and therefore they hoped that
the governor would return him back to them to be
judged by their law, and that was all thev wished
for. But Paul desires that though he would not in¬
quire into the crimes, he would protect one that was
unjustly charged with them, from those whom he
knew to be spiteful and ill-natured enough. Now
he would have him to understand, (and what he
said, he was ready, if required, to make out by wit¬
nesses,)
1. That he came up to Jerusalem on purpose to
worship God in peace and holiness, so far was he
from any design to v.ove sedition amorg the /.topic,
or to profane the trm/ile. He came u> keep up his
communion with the Jews, not to put am atlrti.c
upon them.
2. rI hat it was but twelve days since he came up
to Jerusalem, and he had been six days a prisom r ;
he was alone, and it could not be supposed that in m
short a time he could do the mischief they charged
upon him. And as for what he had done mother
countries, they knew nothing of it but by uncertai
report, by which the matter was very unfairly re •
presented.
3. That he had demeaned himself at Jerusalem
very quietly and peaceably, and had made no man
r.er ct stir. If it had been true, (as they alleged,)
that he was a mover oj sedition among all the Jens,
surely he would have been industrious to make a
party at Jerusalem : but he did net do so. He was
in the temple, attending the public service there ;
he was in the synagogues where the law was read
and opened ; he went about in the city among his re¬
lations and friends, and conversed freel\ in the places
of concourse, and he was a man of a great genius and
an active spirit ; and yet they could not charge him
with offering any thing either against the faith, or
against the peace of the Jewish church. (].) He
had nothing in him of a contradicting spirit, as the
movers of sedition have ; he had no disposition to
quarrel or oppose ; they never found him disputing
with any man, either affronting the learned with
captious cavils, or perplexing the weak and simple
with curious subtleties ; he was ready, if asked, to
give a reason of his own hope, and to give instruc¬
tion to others, but he never picked a quarrel w ith
any man about his religion, nor made that the sub¬
ject of debate and controversy and perverse dispute,
which ought always to be treated of with humility
and reverence, with meekness and love. (2.) He had
nothing in himself of a turbulent spirit ; “ They
never found me raising up the people, by incensing
them against their governors in church or state, or
suggesting to them fears and jealousies concerning
public affairs, or by setting them at variance one
with another, or sowing discord among them. ” He
behaved as became a Christian and minister, with
love and quietness, and due subjection to lawful
authority. The weapons of his warfare were no»
carnal, nor did he ever mention or think of such a
thing as taking up arms for the propagating of tin-
gospel, or the defence of the preachers of it ; though
he could have made, perhaps, as strong a party
among the common people as nis adversaries, yet he
never attempted it.
4. That as to what they had charged him with,
of moving sedition in other countries, he was w holly
innocent, and they could not make good the charge ;
(v. 13.) Neither can they prove the things whereof
they now accuse me. Hereby, ( 1. ) He maintains his
own innocency ; for when he says, They cannot / irovr
it, he means, The matter is not so. He was no enemy
to the public peace, he had done no real prejudice,
but a great deal of real service, and would gladly
have done more, to the nation of the Jews. He was
so far from having any antipathy to them, that he had
the strongest affection imaginable for them, and a
most passionate desire of their welfare, Rom. 9.
1 — 3. (2.) He bemoans his own calamity, that he
was accused of those things which could not be prov¬
ed against him. And it has often been the lot of
very worthy good men to be thus injured, to ha\ e
things laid to their charge, which they are at the
greatest distance from, and abhor the thought of.
But while they are lamenting this calamity, this
may be their rejoicing, even the testimony of then-
consciences concerning their integrity. (3. ) He she ws
the iniquitxj of his prosecutors, who said that w hich
they knew they could net prove, and thereby did
244
THE ACTS, XXIV.
him v/i ng in his name, liberty, and life, and did the [|
’ udge wrong too, in imposing upon him, and doing 1
what in them lay to pervert his judgment. (4.) He
appeals to the equity of his judge, and awakens him
to look about him that he might not be drawn into a
snare by the violence of the prosecution. The judge
must give sentence secundum allegata et. probata
— according to that which is not only alleged, but
proved, and therefore must inquire, and make
search, and ask diligently, whether the thing be true
and certain; (Deut. 13. 14.) he cannot otherwise
give a right judgment.
III. He gives a fair and just account of himself,
which does at once both clear him from crime, and
ikewise intimate what was the true reason of their
• inlence in prosecuting him.
1. He acknowledges himself to be one whom they
looked upon as a heretic, and that was the reason of
their spleen against him. The chief captain had
observed, and the governor now cannot but observe,
an uncommon violence and fury in his prosecutors,
which they know not what to make of, but, guessing
at the crime by the cry, conclude he must needs have
oeen a very bad man, only for that reason : now Paul
here unriddles the matter ; I confess, that in the way
which they call heresy, or a sect, so worship I the
God of my fathers. The controversy is in a matter
of religion, and such controversies are commonly
managed with most fury and violence. Note, It is
no new thing for the right way of worshipping God
to be called heresy ; and for the best of God’s ser¬
vants to be stigmatized and run down as sectaries.
The reformed churches are called heretical ones by
those who themselves hate to be reformed, and are
themselves heretics. Let us therefore never be
driven off from any good way by its being put into an
ill name ; for true and pure Christianity is never the
worse, nor to be the worse thought of for its being
called heresy ; no, not though it be called so by the
High Priest and the elders.
2. He vindicates himself from this imputation.
They call Paul a heretic, but he is not so ; for,
(1.) He worships the God of his fathers, and
therefore is right in the Object of his worship ; he
does not say, Let us go after other gods, which we
have not known, and let us serve them, as the false
prophet is supposed to do, Deut. 13. 2. If so, they
might justly call his way heresy, a drawing of them
aside into a by-path, and a dangerous one ; but he
worships the God of Abraham, Isaac, and Jacob,
not only the God whom they worshipped, but the
God who took them into covenant with himself, and
was, and would be, called their God. Paul adheres
to that covenant, and sets up no other in opposition
to it. The promise made unto the fathers, Paul
preached as fulfilled to the children, ( ch . 13. 32, 33.)
and so directed both his own devotions, and those
of others, to God, as the God of their fathers. He
also refers to the practice of all his pious ancestors ;
I worship the same God that all my fathers wor¬
shipped ; his religion was so far from being charge¬
able with novelty, that it gloried in its antiquity, and
in an uninterrupted succession of its professors.
Note, It is very comfortable in our worshipping God,
to have an eye to him, as the God of our fathers.
Our fathers trusted in him, and were owned by him,
and he engaged to be their God, and the God of their
seed. He approved himself t heir's, and therefore if
we serve him as they did, he will be our’s ; what an
emphasis is laid upon that, He is my father's God,
and I will exalt him, Exod. 15. 2.
(2.) He believes all things which are written in
the law and the prophets, and therefore is right in
the rule of his worship; his religion is grounded upon,
and governed by, the holy scriptures ; they are his
oracle and touenstone, and he speaks and acts ac¬
cording to them. He receives the scriptures entire,
| and believes all things that are there written ; and he
i receives them pure, for he says no other things than
what are contained in them ; as he explains himself,
ch. 26. 22. He sets not up any other rule of faith or
practice but the scriptures — not tradition, nor the
authority of the church, or the infallibility of anv
man or company of men on earth, nor the light
within, or human reason ; but divine revelation, as
it is in the scripture, is that which he resolves to live
and die by, and therefore he is not a heretic.
(3.) He has his eye upon a future state, and is a
believing expectant of that, and therefore is right
in the end of his worship. They that turn aside to
heresy, have a regard to this world, and some secu¬
lar interest, but Paul aims to make heaven of his
religion, and neither more nor less ; (y. 15.) “7
have hope toward God, all my expectation is from
him, and therefore all my desire is toward him, and
all my dependence upon him ; my hope is toward
God, and not toward the world ; toward another
world, and not toward this. I depend upon God
and upon his power, that there shall be a resurrec¬
tion of the dead at the end of time, of all, both the
just and unjust ; and the great thing I aim at in
my religion, is, to obtain a joyful and happy resur¬
rection, a share in the resurrection of the just."
Observe here,
[1.] That there shall be a resurrection of the
dead, the dead bodies of men, of all men from the
beginning to the end of time ; it is certain, not onlv
that the soul does not die with the body, but that
the body itself shall live again ; we have not only
another life to live when our present life is at an end,
but there is to be another world, which shall com-
jnence when this world is at an end, into which all
'the children of men must enter at once by a resur¬
rection from the dead, as they entered into this, one
after another, by their birth.
[2.] It shall be a resurrection both of the just and
of the unjust ; the sanctified and the unsanctified ;
of those that did well, and to them our Saviour has
told us, that it will be a resurrection of life ; and of
those that did evil, and to them that it will be a re¬
surrection of condemnation, John 5. 29. See Dan.
12. 2. This implies that it will be a resurrection to
a final judgment, by which all the children of men
will be determined to everlasting happiness or mi¬
sery in a world of retribution, according to what they
were, and what they did, in this state of probation
and preparation. The just shall rise by virtue of
their union with Christ as their Head ; the unjust
shall rise by virtue of Christ’s dominion over them
as their Judge.
[3.] God is to be depended upon for the resurrec¬
tion of the dead ; I have hope toward God, and in
God, that there shall be a resurrection ; it shall be
effected by the almighty power of God, in perform¬
ance of the word which God hath spoken ; so that
they who doubt of it, betray their ignorance both
of the scriptures and of the power of God, Matt.
22. 29.
[4.] The resurrection of the dead is a fundamen¬
tal article of our creed, as it was also of that of the
Jewish church ; it is what they themselves also al¬
low ; nay, it was the expectation of the ancient pa¬
triarchs, witness Job’s confession of his faith ; but it
is more clearly revealed and more fully confirmed
by the gospel, and therefore they who believed it,
should have been thankful to the preachers of the
gospel for their explications and proofs of it, instead
of opposing them.
[5.] In .all our religion we ought to have an eye
to the other world, and to serve God in all instances,
with a confidence in him, that there will be a resur-
' rection of the dead, doing all in preparation for that,
and expecting our recompense in that.
I (4.) His conversation is of a piece with his devo-
THE ACTS, XXIV.
tion ; (v. 16.) And herein do I exercise myself, to
have always a conscience void of offence toward God
and toward men. Prophets and their doctrine were
to be tried by their fruits. Paul was far from hav¬
ing made shipwreck of a good conscience, and there- I
fore it is not likely he has made shipwreck of the
faith, the mystery of which is best held in a pure
conscience. This protestation of Paul, is to the same
purport with that which he made before the High
Priest; {ch. 23. 1. ) / have lived in all good co?i-
science ; and this was his rejoicing.
Observe,
[1.] What was Paul’s aim and desire ; to have a
conscience void of offence. Either, First, “ A con¬
science not offending ; not informing me wrong, or
flattering me, or dealing deceitfully with me, or in
any thing misleading me.” Or, Secondly, A con¬
science not offended ; it is like Job’s resolution,
‘ My heart shall not reproach me ; I will never give
it any occasion to do so. This is what I am ambi¬
tious of, to keep upon good terms with my own
conscience, that it may have no cause either to ques¬
tion the goodness of my spiritual state, or to quarrel
with me for any particular action. I am as careful
not to offend my conscience as I am not to offend a
friend whom I daily converse with ; nay, as I am
not to offend a magistrate whose authority I am j
under, and to whom I am accountable ; for con¬
science is God’s deputy in my soul.”
[2.] What was his care and endeavour, in pursu¬
ance of this ; “ I exercise myself — foul. I make it
my constant business, and govern myself by this in¬
tention, I discipline myself, and live by rule,” (those
that did so were calleii ascetics, from the word here
used,) “ abstain from many a thing which my in¬
clination leads me to, and abound in all the exer¬
cises of religion that are most spiritual, with this
in my eye, that I may keep peace with my own con¬
science."
[3.] The extent of this care ; First, To all times ;
to have always a conscience void of offence, always
void of gross offence ; for though Paul was conscious
to himself that he had not yet attained perfection,
and the ev il that he would not do yet he did ; yet
he was innocent from the great transgression. Sins
of infirmity are uneasy to conscience, but they do
not wound it, and waste it, as presumptuous sins do ;
and though offence may be given to conscience, yet
care must be taken that it be not an abiding offence,
Dut that by the renewed acts of faith and repentance
the matter may be taken up again quickly. This
however we must always exercise ourselves in, and
.hough we come short, we must follow after. Se¬
condly, To all things; both toward God, and to¬
ward man. His conscientious care extended itself
to the whole of his duty, and he was afraid of break¬
ing the law of love, either to God or his neighbour ;
conscience, like the magistrate, is custos utriusque
tabulee — the guardian of each table. We must be
very cautious that we do not think, or speak, or do
any thing amiss, either against God or man, 2 Cor.
8. 21.
[4.] The inducement to it ; herein, •» rourei, for
this cause ; so it may be read. “ Because 1 look
for the resurrection of the dead and the life of the
world to come, therefore I thus exercise myself.” \
The consideration of the future state should en- !
gage us to be universally conscientious in our present
state.
IV. Having made confession of his faith, he gives
a plain and faithful account of his case, and of the
wrong done him by his persecutors. I wice he
had been rescued by the chief captain out of the
hand of the Jews, when they were ready to pull him
to pieces, and he challenges them to prove him
guilty of any crime either time.
1. In the temple ; there they fell furiously upon '
him as an enemy to their nation and the temple, ch.
21. 28. But was there any colour for the charge ?
No, but evidence sufficient against it. (1.) It was
very hard to accuse him as an enemy to their nation,
when after long absence from Jerusalem he came to
bring alms to his nation, mopey which (though he
had need enough himself of, yet) lie had collected
among his friends, for the relief of the poor at Jeru¬
salem. He not only had no malice to that people,
but he had a very charitable concern for them, and
was ready to do them all good offices ; and were they
his adversaries for his love? Ps. 109. 4. (2.) It
was very hard to accuse him of having profaned
the temple, when he brought offerings to the tem¬
ple, and was himself at charges therein, {ch. 21.
24.) and was found purifying himself in the temple,
according to the law, (v. 18.) and that in a very
quiet decent manner, neither with multitude, nor
with tumult ; though he was a man so much talked
of, he was far from coveting to shew himself when
he came to Jerusalem, or of being crowded after,
but went to the temple, as much as was possible,
incognito; they were Jews from Asia, his enemies,
that made him to be taken notice of ; they had no
pretence to make a tumult and raise a multitude
against him, for he had neither multitude nor tu¬
mult for him. And as for what was perhaps sug¬
gested to Felix, that he had brought Greeks into
the temple, contrary to their law, and the governor
ought to reckon with him for that, the Romans hav¬
ing stipulated with the nations that submitted to
them, to preserve them in their religion, he chal¬
lenges them to prove it ; {v. 19.) “Those Jews of
Asia ought to have been here before thee, that they
might have been examined, whether they had aught
against me, that they would stand by and swear
to for some that will hot scruple to tell a lie, have
such f leavings of conscience, that they scruple con¬
firming it with an oath.
2. In the council; “Since the Jews of Asia are
not here to prove any thing upon me done amiss in
the temple, let these same that are here, the High
Priest and the elders, say, whether they have found
any ex<il doing in me, or if I were guilty of any mis¬
demeanor when I stood before the council, when
also they were ready to pull me in pieces, v. 20.
When I was there, they could not take offence at
any thing I said ; for all I said, was, Touching the
resui~rection of the dead I am called in question by
you this day, {v. 21.) which gave no offence to any
but the Sadducees. This, I hope, was no crime,
that I stuck to that which is the faith of the whole
Jewish church, excepting those whom they them¬
selves call heretics. ”
22. And when Felix heard these things,
having more perfect knowledge o {that
way, he deferred them, and said, When
Lysias the chief captain shall come down,
I will know the uttermost of your matter.
23. And he commanded a centurion to keep
Paul, and to let him have liberty, and that
he should forbid none of his acquaintance
to minister or come unto him. 24. And
after certain days, when Felix came with
his wife Drusilla, which was a Jewess, h«
sent for Paul, and heard him concerning
the faith in Christ. 25. And as he reason
ed of righteousness, temperance, and judg
ment to come, Felix trembled, and an
swered, Go thy way for this time : when 1
have a convenient season, I will call foi
J46 THE ACTS, XXIV.
thee. 26. He hoped also that money
should have been given him of Paul, that
he might loose him : wherefore he sent for
him the oftener, and communed with him.
27. But after two years Porcius Festus
name into Felix’ room: and Felix, willing
to shew the Jews a pleasure, left Paid
bound.
We have here the result of Paul’s trial before Fe¬
lix, and what was the consequence of it. ,
I. Felix adjourned the cause, and took further time !
to consider of it ; (i>. 22. ) He had a more perfect |
knowledge of that way which the Jews called heresy,
than the High Priest and the elders thought he had ; ;
he understood something of the Christian religion ;
for, living at Cxsarea, where Cornelius, a Roman
centurion, was, who was a Christian, from him and
others he had got a notion of Christianity, that it
was not such an evil thing as it was represented ;
he himself knew some of that way to be honest good
men, and very conscientious, and therefore he put
off the prosecutors with an excuse, “ When the chief
captain shall come down hither, I will know the ut¬
termost of your matter, or I shall know the truth,
whether this Paul did go about to raise sedition or
no ; you are parties, he is an indifferent person.
Either Paul deserves to be punished for raising
the tumult, or you do for doing it yourselves, and
then charging it upon him ; and I will hear what
he says, and determine accordingly between you. ” j
Now,
1. It was a disappointment to the High Priest and
the elders, that Paul was not condemned, or remit- '
ted to their judgment, which they wished for and j
expected. But thus sometimes God restrains the j
wrath of his people’s enemies by the agency, not of i
their friends, but of such as are strangers to them. (
And though they be so, if they have but some know¬
ledge of their way, they cannot but appear for their
protection.
2. It was an injury to Paul, that he was not re¬
leased, Felix ought to have avenged him of his ad¬
versaries, when he so plainly saw there was nothing
but malice in the prosecution, and to have ridded
him out of the hand of the wicked, according to the
duty of a judge, Ps. 82. 4. But he was a judge that
neither feared God nor regarded man, and what
good could be expected from him ? It is a wrong
not onlv to deny justice, but to delay it.
II. He continued the prisoner in custody, and
would not take bail for him ; else here at Caesarea
Paul had a sufficient number of friends that would
gladly have been his security. Felix thought a man
of such a public character as Paul was, had many
friends, as well as many enemies, and he might
have an opportunity of obliging them, or making a
hand of them, if he did not presently release him,
and yet did shew him countenance ; and therefore,
1. He continued him a prisoner, commanded a
centurion or captain to keep him, v. 23. He did not
commit him to the common jail, but being first made
an army-prisoner, he shall still be so.
2. Yet he took care he should be a prisoner at
.arge — in libera custodia ; his keeper must let him
have liberty, not bind him, or lock him up, but make
nis confinement as easy to him as possible ; let him
have the liberty of the castle, and, perhaps, he means
libertv to take the air, or go abroad upon his parole ;
and Paul was such an honest man, that they might
take his word for his return. The High Priest and
the elders grudged him his life, but Felix generously
allows him a sort of libertv ; for he had not those
j rejudices against him and his wav that they had ;
he also gave orders that none of his friends should
I] be hindered from coming to him ; the centurion mud
not forbid any of his acquaintance from ministering
to him ; and a man’s prison is as it were his own
house, if he has but his friends about him.
III. He had frequent conversation with him after
ward in private, once particularly, not long after
j his public trial, v. 24, 25. Observe,
1. With what design Felix sent for Paul ; he had
a mind to have some talk with him concerning the
j faith in Christ, the Christian religion ; he had some
knowledge of that way, but he desired to have an
account of it from Paul, who was so celebrated a
preacher of that faith, above the rest. Those that
would enlarge their knowledge, must discourse with
men of their own profession, and those that would
be acquainted with any profession, should consult
those that excel in the knowledge of it ; and there¬
fore Felix has a mind to talk with Paul more freely
than he could in open court, where he observed
Paul upon his guard, concerning the faith of Christ:
and this only to satisfy his curiositv, or rather the
curiosity of his wife Drusilh., which was a Jewess,
daughter of Herod Agrippa, that was eaten of
worms ; being educated in the Jewish religion, she
was more inquisitive concerning the Christian re¬
ligion, which pretended to be the perfection of that,
and desired to hear Paul discourse of it. But it was
no great matter what religion she was of ; for, what¬
ever it was, she was a reproach and scandal to it ;
a Jewess, but an adulteress ; she wqs another man’s
wife when Felix took her to be his wife, and she
lived with him in whoredom, and was noted for an
impudent woman, yet she desires to hear concerning
the faith of Christ. Many are fond of new notions
and speculations in religion, and can hear and speak
of them with pleasure, who yet hate to come under
the power and influence of religion ; can be content
to have their judgments informed, but not their lives
reformed.
2. What the account was which Paul gave him
of the Christian religion ; by the idea he had of it,
he expected to be amused with a mystical divinity,
but as Paul represents it to him, he is alarmed with
a practical divinity. Paul being asked concerning
the faith in Christ, reasoned (for Paul was always a
rational preacher) concerning righteousness, temper¬
ance, and judgment to come. It is probable that he
mentioned to him the peculiar doctrines of Christi¬
anity concerning the death and resurrection of the
Lord Jesus, and his being the Mediator between God
and man ; but he hastened to his application, in
which he designed to come home to the consciences
of his hearers, and he discoursed with clearness and
warmth of righteousness, temperance, and judgment
to come : and there he shewed,
(1.) That the faith in Christ is designed to enforce
upon the children of men the great laws of justice
and temperance. The grace of God teacheth us to
live soberly and righteously. Tit. 2. 12. Justice and
temperance were celebrated virtues among the hea¬
then moralists ; if the doctrine Paul preaches,
which Felix has heard of as proclaiming liberty,
will but free him from an obligation to these, he will
readily embrace it ; “ No,” says Paul, “ it is so faT
from doing so, that it strengthens the obligations of
those sacred laws ; it binds all under the highest
penalties to be honest in all their dealings, and to
render to all their due ; to deny themselves, and to
keep under the bodij, and bring it into subjection .”
The world, and the flesh, being in our baptism re¬
nounced, all our pursuits of the world, and all our
gratifications of the desires of the body, are to be
under the regulations of religion. Paul reasoned
of righteousness and temperance, to convince Felix
of his unrighteousness and intemperance, which he
had been notoriously guilty of ; that, seeing the.
odiousness of them, and his obnoxiousness to the
THE AC1
wrath of God for them, (Eph. 5. 6.) he might in-
i uire concerning the faith of Christ, with a resolu¬
tion to embrace it.
(2. ) That by the doctrine of Christ is discovered
to us the judgment to come , by the sentence of which
tne everlasting state of all the children of men will
be finally and irreversibly determined. Men have
their day now, Felix hath his; but God’s day is
corning, when every one shall give account of him¬
self to God, the Judge of all. Paul reasoned con¬
cerning this ; he shewed what reason we have to
believe that there is a judgment to come, and what
reason we have, in consideration thereof, to be reli¬
gious.
Now, from this account of the heads of Paul’s
discourse, we may gather, [1.] That Paul in his
preaching had no respect ot persons, for the word
of God, which he preached, has not : he urges the
same convictions and instructions upon the Roman
governor, that he did upon other people. [2.]
That Paul in his preaching aimed at the consciences
of men, and came close to them ; sought not to please
their fancy, or gratify their curiosity, but led them
to a sight of their sins, and a sense of their duty and
interest. [3. ] That Paul preferred the serving of
Christ, and the saving of souls, before his own safety.
He lay at the mercy of Felix, who had power (as
Pilate said) to crucify him, (or, which was as bad,
to deliver him back to the Jews,) and he had f lower
to release him. Now when Paul had his ear, and
had him in a good humour, he had a fair opportunity
of ingratiating himself with him, and obtaining a re¬
lease, nay, and of incensing him against his prose¬
cutors ; and, on the contrary, if he disobliged him,
and put him out of humour, he may do himself a
great diskindness by it ; but he is wholly negligent
of these considerations, and is intent upon doing good,
at least discharging his duty. [4.] That Paul was
willing to take pains, and run hazards, in his work,
even there where there was little probability of do¬
ing good. Felix and Drusilla were such hardened
sinners, that it was not at all likely they should be
brought to repentance by Paul’s preaching, especi¬
ally under such disadvantages ; and yet Paul deals
with them, as one that did not despair of them. Let
the vjatchman give fair warning, and then they have
delivered their own souls, though they should not
prevail to deliver the souls they watch for.
3. What impressions Paul’s discourse made upon
this great but bad man ; Felix trembled,
yuiuiv®2 — being fiut into a fright, or made a terror
to himself, a magor-missabib, as Pashur, Jer. 20. 3,
4. Paul never trembled before him, but he was
made to tremble before Paul. “If this be so, as
Paul savs, what will become of me in another world ?
If the unrighteous and intemperate will be con¬
demned in the judgment to come, I am undone, for
ever undone, unless I lead a new course of life.” We
do not find that Drusilla trembled, though she was
equally guilty, for she was a Jewess, and depended
upon the ceremonial law, which she adhered to the
observance of, to justify her; but Felix for the pre¬
sent could fasten upon nothing to pacify his con¬
science, and therefore trembled. See here,
( 1. ) The power of the word of God, when it comes
with commission ; it is searching, it is startling, it
can strike a terror into the heart of the most proud
and daring sinner, by setting his sins in order before
him, and shewing him the terrors of the Lord.
(2.) The workings of natural conscience, when it
is startled and awakened ; it will fill the soul with
horror and amazement at its own deformity and dan
ger. Those that are themselves the terror of the
mighty in the land of the living, have hereby been
made a terror to themselves. A prospect of the judg¬
ment to come is enough to make the stoutest heart
to tremble ; as when it comes indeed, it will make
’S, XXIV 247
the mighty men, and the chief ca/itams, to call in vain
to rocKS and mountains to shelter them.
4. How Felix struggled to get clear of these im¬
pressions, and to shake off the terror of his convic¬
tions ; he did by them as he did by Paul’s prosecu¬
tors, (v. 25. ) he deferred them ; he said, Go thy way
for this time, when I have a convenient season I will
call for thee. (1.) He trembled, and that was all.
Paul’s trembling, (ch. 9. 6.) and the jailer’s, ( ch . 16
29.) ended in their conversion, but this of Felix did
not. Many are startled by the word of God, who
are not effectually changed by it. Many are in fear
of the consequences of sin, and yet continue in love
and league with sin. (2.) He did not fight against
his convictions, nor fly in the face of the word, or of
the preacher of it, to be revenged on them for mak¬
ing nis conscience fly in his face ; he did not say to
Paul, as Amaziah to the prophet, Forbear, why
shouldest thou be smitten ? He did not threaten him
with a closer confinement, or with death, for touch¬
ing him (as John Baptist did Herod) in the sore
place. But (3.) He artfully shifted off his convic¬
tions, by putting off the prosecution of them to an¬
other time ; he has nothing to object against what
Paul had said, it is weighty and worth considering,
but, like a sorry debtor, he begs a day ; Paul has
spent himself, and has tired him and his ladv, and
therefore, “Go thy way for this time, break off here,
business calls me away ; but when I have a conve¬
nient season, and have nothing else to do, I will call
for thee, and hear what thou hast further to say.”
Note, [1.] Manv lose all the benefit of their convic
tions, tor want of striking while the iron is hot. If
Felix, now that he trembled, had but asked, as Paul
and the jailer did, when they trembled, IVhat shall
I do ? he might have been brought to the faith of
Christ, and have been a Felix indeed, happy for
ever ; but by dropping his convictions now, he lost
them for ever, and himself with them. [2.] In the
affairs of our souls, delays are dangerous ; nothing is
of more fatal consequence than men’s putting ofi
their conversion from time to time. They will re¬
pent, and turn to God, but not yet ; the matter is
adjourned to some more convenient season, when
such a business or affair is compassed, when they
are so much older ; and then convictions cool and
wear off, good purposes prove to no pui’pose, and
they are more hardened than ever in their evil way.
Felix put off this matter to a more cotivenient season,
but we do not find that that more convenient season
ever came ; for the devil cozens us of all our time,
by cozening us of the present time. The present
season is, without doubt, the most convenient season.
Behold, now is the accepted time. To-day , if ye will
hear his voice.
IV. After all, he continued him a prisoner, and
left him so, when two years after he was removed
from the government, v. 26, 27. He was convinced
in his conscience that Paul had done nothing worthy
of death or o f bonds, and yet had not the honesty to
release him. To little purpose had Paul reasoned
with him about righteousness, though he then trem
bled at the thought of his own iniquity, who could
thus persist in such a palpable piece of injustice.
But here we are told what principles he was go
vemed bv herein ; and they were such as make the
matter yet much worse :
1. The love of money. He would not release Paul,
because he hoped to make his markets of him, and
that at length his friends would make a purse to
purchase his libertv, and then he would satisfy his
conscience by releasing him, when he could withal
satisfy his covetousness by it ; but he cannot find in
his heart to do his duty as a judge, unless he can get
money by it. Me hoped that money would have been
given him of Paul, or somebody for him, and then
j he would have loosed him, and set him at liberty ; in
248
THE ACTS, XXV.
hopes of that, he continues him a prisoner, and sends
for him the oftener, and communes with him; not
any more about the faith of Christ , (he had had
enough of that, and of the judgment to come, Paul
must not return to those subjects, or go on with
them,) but about his discharge, or ransom rather,
out of his present captivity. He cannot for shame
ask Paul what he will give him to release him, but
he sends for him to feel his pulse, and gives him an
opportunity to ask what he would take to release
him. And now we see what became of his promise
both to Paul and to himself, that he would hear
more of Christ at some other convenient season.
Here were many seasons convenient enough to have
talked that matter through, but nothing is done in
it ; all his business now is to get money by Paul, not
to get the knowledge of Christ by him. Note, It is
just with God, to say concerning those who trifle
with their convictions, and think they can have the
grace of God at command when they please, My
Spirit shall no more strive with them. When men
will not hear God's voice to-day, while it is called
to-day, the heart is commonly hardened by the de¬
ceitfulness of sin.
Paul was but a poor man himself, silver and gold
he had none to give, to purchase his liberty ; but
Felix knew there were those who wished well to
him, who were able to assist him ; he having lately
collected a deal of money for the poor saints to re¬
lieve them, it might also be expected that the rich
saints should contribute some to release him, and I
wonder it was not done. Though Paul is to be com¬
mended that he would not bid money to Felix, nor
beg money of the churches, (his great and generous
soul disdained both,) yet I know not whether his
friends are to be commended, nay, whether they
can be justified, in not doing it for him ; they ought
to have solicited the governor as pressingly for him
as his enemies did against him ; and if a gift was ne¬
cessary to make room for them, (as Solomon speaks,)
and to bring them before gr at men, they might law¬
fully have brought it. I ought not to bribe a man
to do an unjust thing, but if he will not do me justice
without a fee, it is but doing myself justice to give
it him ; and if they might do it, it was a shame they
did not do it ; I blush for them, that they would let
such an eminent and useful man as Paul lie in the
jail, when a little money would have fetched him
out, and restored him to his usefulness again. The
Christians here at Cxsarea, where he now was, had
parted with their tears to prevent his going to the
firison, ( ch . 21. 13.) but could not find in their hearts
to part with their money to help him out.* Yet
there might be a providence of God in it ; Paul’s
bonds must be for the furtherance of the gospel of
Christ, and therefore he must continue in bonds.
However, this will not excuse Felix, who ought to
have released an innocent man, without demanding
or accepting any thing for it : the judge that will not
do right without a bribe, will, no doubt, do wrong
for a bribe.
2. Men pleasing. Felix was recalled from his
government about two years after this, and Porcius
Festus was put in his place, and one should have
expected he would have at least concluded his go¬
vernment with this act of justice, the release of Paul ;
but he did not, he left Paul bound, and the reason
here given, is, because he was willing to do the Jews
a pleasure; though he would not deliver him to
death, to please them, vet he would continue him a
prisoner rather than offend them ; and he did it in
hope hereby to atone for the many offences he had
done against them. He did not think Paul had
either interest or inclination to complain of him at
court, for detaining him so long in custody, against
An unwise and every way improper insinuation. — Ed.
; all law and equity ; but he was jealous of the Hihg
Priest and elders, that they would be his accusers
to the emperor for the wrongs he had done them,
and therefore hopes by gratifying them in this mat¬
ter to stop their mouths. Thus they who do some
base things, are tempted to do more to screen them¬
selves and bear them out. If Felix had not injured
the Jews, he needed not to have done this to please
them ; but when he had done it, it seems he did not
gain his point; the Jews, notwithstanding this, ac¬
cused him to the emperor, and some historians say
he was sent bound to Rome by Festus; and if so,
surely his remembering how light he had made of
Paul’s bonds, would help to make his own chain
heavy. Those that aim to please God by doing
good, will have what they aim at ; but so will not
they that seek to please men by doing evil.
CHAP. XXV.
Some think that Felix was turned out, and Festus succeeded
him, quickly after Paul’s imprisonment ; and that the two
years, mentioned in the close of the foregoing chapter, are
to be reckoned from the beginning of Nero’s reign ; but it
seems more natural to compute it from Paul’s being deli¬
vered into the hands of Felix ; however, we have here mm h
the same management of Paul’s case, as we had in the fore¬
going chapter ; cognizance is here taken of it, I. By Festus
the governor ; it is brought before him by the Jews, v. I . . 3.
The hearing of it is appointed to be, not at Jerusalem, as
the Jews desired, but at Caesarea, v. 4 . . 6. The Jews ap¬
pear against Paul and accuse him, (v. 7.) but he stands
upon his own innocencv ; (v. 8.) and to avoid the removing
of the cause to Jerusalem, which he was pressed to con¬
sent to, he at length appealed to Caesar, v. 9 . . 12. II. By
king Agrippa, to whom Festus relates his case; (v. 13. . 21.)
and Agrippa desires he might have the hearing of it him¬
self, v. 22. The court is accordingly set, and Paul brought
to the bar, (v. 23.) and Festus opens the cause, (v. 24 . . 27.)
to introduce Paul’s defence in the next chapter.
1 • XrOW when Festus was come into
_i_^l the province, after three days he
t ascended from Caesarea to Jerusalem. 2.
Then the High Priest and the chief of the
Jews informed him against Paul, and be¬
sought him, 3. And desired favour against
him, that he would send for him to Jerusa¬
lem, laying wait in the way to kill him. 4.
But Festus answered, that Paul should be
kept at Caesarea, and that he himself would
depart shortly thither. 5. Let them there¬
fore, said he, which among you are able,
go down with me , and accuse this man, if
there be any wickedness in him. 6. And
when he had tarried among them more than
ten days, he went down unto Caesarea ;
and the next day sitting on the judgment-
seat commanded Paul to be brought. 7.
And when he was come, the Jews which
came down from Jerusalem stood round
about, and laid many and grievous com¬
plaints against Paul, which they could not
prove. 8. While he answered for himself,
Neither against the law of the Jews, nei¬
ther against the temple, nor yet against
Caesar, have T offended any thing at all. 9.
But Festus, willing to do the Jews a plea¬
sure, answered Paul, and said, Y\ ilt thou
go up to Jerusalem, and there be judged of
these things before me? 10. Then said
| Paul, 1 stand at Caesar’s judgment-seat.
THE ACTS, XXV.
249
.where I ought to be judged: to the Jews
have I done no wrong, as thou very well
knowest. 11. For if l be an offender, or
have Committed any thing worthy of death,
l refuse not to die: but if there be none of
these things whereof these accuse me, no
man may deliver me unto them. I appeal
unto Caesar. 12. Then Festus, when he
had conferred with the council, answered,
Hast thou appealed unto Caesar? Unto
Caesar shalt thou go.
We commonly say, “New lords, new laws, new
customs but here was a new governor, and yet
Paul had the same treatment with him that he had
with the former, and no better. Festus, like Felix,
is not so just to him as he should have been, for he
does not release him ; and vet not so unjust to him as
the Jews would have had him to be, for he will not
condemn him to die, nor expose him to their rage.
Here is,
I. The pressing instance which the High Priests
and other Jews used with the governor to persuade
him to abandon Paul ; for to send him to Jerusalem
was in effect to abandon him.
1. See how speedy they were in their applications
to Festus concerning Paul. As soon as ever he was
come into the province, and had taken possession of
the government, into which, probably, he was in¬
stalled at Cxsarea, within three days he went ufi
to Jerusalem, to shew himself there, and presently
the pries ts were upon him to proceed against Paul ;
he stayed three days at Cxsarea, where Paul was a
prisoner, and we do not find that in that time Paul
made any application to him to release him, though,
no doubt, he could have made good friends, that he
might hope to have prevailed by ; but as soon as
ever he comes up to Jerusalem, the firiests are in all
haste to make an interest with him against Paul.
See how restless a thing malice is ! Paul more pa¬
tiently bears the lengthening out of his imprison¬
ment, than his enemies do the delay of his prosecu-
tion even to the death.
2. See how spiteful they were in their application.
They in formed the governor against Paul, (v. 2. )
before he was brought upon a fair trial, that so they
might, if possible, prejudge the cause with the go¬
vernor, and make nim a party, who was to be the
judge. But this artifice, though base enough, they
could not confide in ; for the goveimor would be sure
to hear him himself, and then all their informations
against him would fall to the ground ; and therefore
they form another project much more base, and
that is, to assassinate Paul before he came upon his
trial. These inhuman hellish methods, which all
the world profess at least to abhor, have these per¬
secutors recourse to, to gratify their malice against
the gospel of Christ ; and this too under colour of
zeal for Moses. Tantum religio fiotuit suadere ma-
lorum — Such was their dire religious zeal.
3. See how specious the pretence was : Now that
the governor was himself at Jerusalem, they desired
he would send for Paul thither, and try him there,
which would save the prosecutors a great deal of
labour, and looked most reasonable, because he
was charged with having profaned the temple at
Jerusalem, and it is usual for criminals to be tried
in the court where the fact was committed ; but
that which they designed, was, to way-lay him as
he was brought up, and to murder him upon the
road, supposing that he would not be brought up
under so strong a guard as he was sent down with ;
or, that the officers that were to bring him up might
VOL. VI. — 2 I
be bribed to give them an opportunity f r their
wickedness. It is said, They desired favour against
Paul. 1 lie business ot prosecutors is to demand
justice against one that they suppose to be a crimi¬
nal, and, if he be not proved so, it is as much justice
to acquit him as it is to condemn him if he be. But
to desire favour against a prisoner, and from the
judge too, who ought to be of counsel for him, is a
very impudent thing. The favour ought to be for
the prisoner, in favorem vitx — to favour his life,
but here they desire it against him. ' They will take
it as a favour if the governor will but condemn Paul,
though they can prove no crime upon him.
II. The governor's resolution that Paul shall take
his trial at Cxsarea, where he now is, v. 4, 5. See
how he manages the prosecutors.
1. He will not do them the kindness to send for
him to Jerusalem ; no, he gave orders that Puul
should be kept at Cxsarea. It does not appear that
he had any suspicion, much less any certain infor¬
mation, of their bloody design to murder him by the
way, as the chief captain had when he sent him to
Cxsarea ; (ch. 23. 30. ) but perhaps he was not wil¬
ling so far to oblige the High Priest and his party,
or he would maintain the honour of his court at Cx¬
sarea, and require their attendance there ; or he
was not willing to be at the trouble or charge of
bringing Paul up : whatever was his reason for re¬
fusing it, God made use of it as a means of preserv¬
ing Paul out of the hands of his enemies, rcrli ips
now they were more careful to keep their conspi¬
racy secret than they had been before, that the dis¬
covery of it might not be now, as it was then, the
defeat of it. But though God does not, as then,
bring it to light, yet he finds another way, as effec¬
tual, to bring it to nought, by inclining the heart of
the governor, for some other reasons, not to remove
Paul to Jerusalem. God is not tied to one method,
in working out salvation for his people ; he can suf¬
fer the designs against them to be concealed, and
yet not suffer them to be accomplished ; and can
make even the carnal policies of great men to serve
his gracious purposes.
2. Yet he will do them the justice to hear what
they have to say against Paul, if they will go down
to Cxsarea, and appear against him there. “ Let
them among you who are able, able in body and
purse for such a journey, or able in mind and tongue
to manage the prosecution ; let those among you,
who are fit to be managers, go down with me, and
accuse this man ; or, those who are competent wit¬
nesses, who are able to prove any thing criminal
upon him, let them go and give in their evidence, if
there be any such wickedness in him as you charge
upon him.’* Festus will not take it for granted, as
they desire he should, that there is wickedness in
him, till it is proved upon him, and he has been
heard in his own defence ; but if he be guilty, it lies
upon them to prove him so.
III. Paul’s trial before Festus ; he stayed at Jeru¬
salem about ten days, and then went down to Cx¬
sarea, and the prosecutors, it is likely, in his retinue ;
for he said, they should go down with him ; and
since they are so eager in the prosecution, he is wil¬
ling this cause should be first called ; and, that they
may hasten home, he will dispatch it the next day.
Expedition in administering justice is very com¬
mendable, provided more haste be not made than
good speed. Now here we have,
1. The court set, and the prisoner called to the
bar. F estus sat in the j udgment-seat, as he used to
do when any cause was brought before him, that
was of consequence, and he commanded Paul to be
brought, and make his appearance, v. 6. Christ, to
encourage his disciples, and keep up their spirits
under such awful trials of their courage as this was
to Paul, promised them, that the day should c ome
250
THE ACTS, XXV.
when they should sit on thrones, judging the tribes
of Israel.
2. The prosecutors exhibiting their charge against
the prisoner ; ( v . 7.) The Jews stood round about,
which intimates that they were many. Lord, how
are they increased that trouble me! It intimates also
that they were unanimous, they stood by one ano¬
ther, and resolved to hold together ; and that they
were intent upon the prosecution, and eager in cla¬
mouring against Paul ; they stood round about ,
if possible, to frighten the judge into a compliance
with their malicious design ; however, to frighten
the prisoner, and at least to put him out of counte¬
nance ; but in vain ; he had too just and strong an
assurance to be dashed by them. They compassed
me about like bees, but they are quenched as the fire
of thorns, Ps. 118. 12. When they stood round
about him, they brought many and grievous accu¬
sations against Paul, so it should be read ; they
charged him with high crimes and misdemeanors ;
the articles of impeachment were many, and con¬
tained things of a very heinous nature ; they repre¬
sented him to the court as black and odious as their
vit and malice could contrive ; but when they had
opened the cause as they thought fit, and came to
the evidence, there they failed ; they could not
prove what they alleged against him, 'for it was all
false, and the complaints groundless and unjust ;
either the fact was not as they opened it, or there
was no fault in it ; they laid to his charge things that
he knew not , nor they neither. It is no new thing
for the most excellent ones of the earth to have all
manner of evil said against them falsely, not only in
the song of the drunkards, and upon the seat of the
scorn ful, but even before the judgment-seat.
3. Plte prisoner’s insisting upon his own vindica¬
tion, v. 8. W hoever reproaches him, his own heart
does not, and therefore his own tongue shall not ;
though he die, he will not remove his integrity from
him. When it came to his turn to speak for him¬
self he insisted upon this general plea, Not guilty;
/^either against the law of the Jews, nor against the
temple, nor yet against Csesar, have I offended any
thing at all. (1. ) He had not violated the law of the
Jews, nor taught any doctrine destructive of it. Did
he make void the la%u by faith ? No, he established
the law. Preaching Christ, the end of the law, was
no offence against the law. (2. ) He had not pro¬
faned the temple, nor put any contempt at all upon
the temple- service ; his helping to set up the gospel-
temple, did not at all offend against that temple,
which was a type of it. (3.) He had not offended
against Ccesar, or his government. By this it ap¬
pears, that, now his cause being brought before the
government, to curry favour with the governor, and
that they might seem friends to Caesar, they had
charged him with some instances of disaffection to
the present higher powers, which obliged him to
mrge himself as to that matter, and to protest that
le was no enemy to Cxsar, not so much as they
were, who charged him with being so.
IV. Paul’s appeal to the emperor, and the occa¬
sion of it ; this gave the cause a new turn ; whether
he had before designed it, or whether it was a sud¬
den resolve upon the present provocation, does not
appear ; but God puts it into his heart to do it, for
the bringing about of that which he had said to him,
that he must bear witness to Christ at Pome, for
there the emperor’s court was, ch. 23. 11. We have
here,
1. The proposal which Festus made to Paul, to
go and take his trial at Jerusalem, v. 9. Festus was
willing to do the Jews a pleasure, inclined to gratify
the prosecutors rather than the prisoner, as far as
he could go with safety against one that was a citizen
of Pome, and therefore asked him, whether he
would be willing to go up to Jerusalem, and clear
himself there where he had been accused, and
where he might have his witnesses ready to vouch
for him, and confirm what he said. He would not
offer to turn him over to the High Priest and the
Sanhedrim, as the Jews would have had him ; but,
Wilt thou go thither, and be judged of these things
before me ? The president, if lie had pleased, might
have ordered him thither, but he would not do it
without his own consent, which, if he could have
wheedled him to give it, would have taken off the
odium of it. In suffering times, the prudence of the
Lord's people is tried as well as their patience ;
being sent forth therefore as sheep in the midst of
wolves, they have need to be wise as serpents.
2. Paul’s refusal to consent to it, and his reasons
for it. He knew, if he were removed to Jerusalem,
notwithstanding the utmost vigilance of the presi¬
dent, the Jews would find some means or other to
be the death of him ; and therefore desires to be
excused, and pleads,
(1.) That, as a citizen of Rome, it was most pro
per for him to be tried, not only by the president,
but in that which was properly his court, which sat
at Cxsarea ; I stand at Caesar's judgment-seat ,
where I ought to be judged, in the city which is the
metropolis of the province. The court being held
in Ctesar's name, and by his authority and commis¬
sion, before one that was delegated by him, it might
well be said to be his judgment-seat, as, with us, all
writs run in the name of the sovereign, in whose
name all courts are held. Paul's owning that he
ought to be judged at Ctesar's judgment-seat, plainly
proves that Christ’s ministers are not exempted
from the jurisdiction of the civil powers, but ought
to be subject to them, as far as they can with a good
conscience ; and, if they be guilty of a real crime,
to submit to their censure ; if innocent, yet to sub¬
mit to their inquiry, and to clear themselves before
them.
(2.) That, as a member of the Jewish nation, he
had done nothing to make himself obnoxious to
them ; To the Jews have I done no wrong, as thou
very well knowest. It very well becomes those tnat
are innocent, to plead their innocencv, and to insist
upon it ; it is a debt we owe to our own good name,
not only not to bear false witness against ourselves,
but to maintain our own integrity against those who
bear false witness against us.
(3.) That he was willing to abide by the rules of
the law, and to let that take its course, v. 11. If he
be guilty of any capital crime that deserves death,
he will not offer, either to make resistance, or to
make his escape ; will neither flee from justice, nor
fight with it ; I refuse not to die, but will accept of
the punishment of mine iniquity. Not that all who
have committed any thing worthy of death, are
obliged to accuse themselves, and offer themselves
to justice ; but when they are accused and brought
to -justice, they ought to submit, and to say, both
God and the government are righteous ; it is neces¬
sary that some should be made examples.
But if he be innocent, as he protests he is, “If
there be none of these things whereof these accuse
me, if the prosecution be malicious, and they are
resolved to have my blood right or wrong, no man
may deliver me unto them, no, not the governor
himself, without palpable injustice ; for it is his bu¬
siness as much to protect the innocent, as to punish
the guilty and he claims his protection.
3. His appealing to court ; since he is continually
in danger of the Jews, and one attempt is made aftei
another to get him into their hands, whose tender
mercies were cruel, he flies to the dernier resort —
the last refuge of oppressed innocencv, and takes
sanctuary there, since he cannot have instiee done
him in anv other way : “ I appeal unto Caesar. Ra¬
ther than be delivered to the Jews,” (w hich Festus
251
THE ACTS, XXV.
seems inclined to consent to,) “let me be delivered
to Nero.” When David had divers times narrowly
escaped the rage of Saul, and concluded he was such
a restless enemy that he should one day perish by
his hands, he came to this resolution, being in a
manner compelled to it, There is nothing better for
me than to take shelter in the land of the Philistines,
1 Sam. 27. 1. So Paul here. But it is a hard case
that a son of Abraham must be forced to appeal to
a Philistine, to a Nero, from those who call them¬
selves the seed of Abraham, and shall be safer in
Gath or Rome than in Jerusalem ! How is the faith¬
ful city become a harlot !
V. The judgment given upon the whole matter.
Paul is neither released nor condemned, his enemies
hoped the cause would be ended in his death, his
friends hoped it would be ended in his deliverance ;
but it proved neither so nor so, they are both disap¬
pointed, the thing is left as it was. It is an instance
of the slow steps which Providence sometimes takes,
not bringing things to an issue so soon as we expect,
bv which we are often made ashamed both of our
hopes and of our fears, and are kept stiH waiting on
God. The cause had before been adjourned to ano¬
ther time, now to another place, to another court,
that Paul’s tribulation might work patience.
1. The president advises upon the matter ; he
conferred with the council — «*ra t« <ru/u€«hi», not
with the council of the Jews, that is called awiSfiov ;
but with his own counsellors, who were always
ready to assist the governor with their advice. In
multitude of counsellors there is safety ; and judges
sho ild consult both with themselves and others be¬
fore they pass sentence.
2. He determines to send him to Rome ; some
think, Paul meant not an appeal to Caesar's person,
but only to his court, the sentence of which he would
abide by, rather than be remitted to the Jews' coun¬
cil, and that Festus might have chosen whether he
would have sent him to Rome, or, at least, whether
he would have joined issue with him upon the ap¬
peal ; but, it should seem, by what Agrippa said,
(ch. 26. 32. ) he might have been set at liberty, if he
had not appealed to Caesar ; that, by the course of
the Roman law, a Roman citizen might appeal at
any time to a superior court, even to the supreme ;
as causes with us are removed by certiorari, and cri¬
minals by habeas corpus , and as appeals are often
made to the house of peers. Festus therefore,
either of choice or of course, comes to this resolu¬
tion ; Hast thou appealed unto Cfesar ? Unto Caesar
thou shall go. He found there was something very
extraordinary in the case, which he was therefore
afraid of giving judgment upon, either one way or
other ; and the knowledge of which he thought
would be an entertainment to the emperor, and
therefore he transmitted it to his cognizance. In our
judgment before God, those that by justifying them¬
selves, appeal to the law, to the law they shall go,
and it will condemn them ; but those that by re¬
pentance and faith appeal to the gospel, to the gospel
they shall go, and it will save them.
1 3. And after certain days king Agrippa
and Bernice came unto Caesarea to salute
Festus. 14. And when they had been
there many days, Festus declared Paul’s
cause unto the king, saying, There is a
certain man left in bonds by Felix: 15.
About whom, when I was at Jerusalem,
the chief priests and the elders of the Jews
informed me, desiring to have judgment
against him. 16. To whom I answered,
It is not the manner of the Romans to de¬
liver any man to die, before that he which
is accused have the accusers face to face,
and have licence to answer for himself con¬
cerning the crime laid against him. 17.
Therefore, when they were come hither,
without any delay on the morrow 1 sat on
the judgment-seat, and commanded the
man to be brought forth. 18. Against
whom when .the accusers stood up, they
brought none accusation of such things as
I supposed: 19. But had certain ques¬
tions against him of their own superstition,
and of one Jesus, which was dead, whom
Paul affirmed to be alive. 20. And be¬
cause I doubted of such manner of ques¬
tions, I asked him whether he would go to
Jerusalem, and there be judged of these
matters. 21. But when Paul had appealed
to be reserved unto the hearing of Augus¬
tus, I commanded him to be kept till I might
send him to Caesar. 22. Then Agrippa
said unto Festus, I would also hear the
man myself. To-morrow, said he, thou
shalt hear him. 23. And on the morrow,
when Agrippa was come, and Bernice,
with great pomp, and was entered into the
place of hearing, with the chief captains,
and principal men of the city, at Festus’
commandment Paul was brought forth.
24. And Festus said, King Agrippa, and
all men which are here present with us, ye
see this man, about whom all the multitude
of the Jews have dealt with me, both at
Jerusalem, and also here, crying that he
ought not to live any longer. 25. But when
I found that he had committed nothing
worthy of death, and that he himself hath
appealed to Augustus, 1 have determined
to send him. 26. Of whom 1 have no cer¬
tain thing to write unto my lord. here-
fore I have brought him forth before you
and specially before thee, O king Agrippa,
that, after examination had, 1 might have
somewhat to write. 27. For it seemeth to
me unreasonable to send a prisoner, and
not withal to signify the crimes laid against
him.
We have here the preparation that was made tor
another hearing of Paul before king Agrippa, not in
order to his giving judgment upon him, but in order
to his giving advice concerning him, or rather only
to gratifv his curiosity. Christ had said, concern¬
ing his followers, that they should be brought be¬
fore governors and kings ; in the former part of
this chapter Paul was brought before Festus the
governor, here before Agrippa the king, for a tes¬
timony to both. Here is,
I. The kind and friendly visit which king Agrippa
made to Festus, now upon his coming into the go¬
vernment in that province; (y. 13.) After certain
days, king Agrippa came to Caesarea. Here is a
| royal visit ; kings usually think it enough to send
252
THE ACTS, XXV.
their ambassadors to congratulate their friends, but
here was a king that came himself, that made the
m ijesty of a prince yield to the satisfaction of a
friend ; for personal converse is the most pleasant
among friends. Observe,
1. Who the visitants were; (1.) King Agrippa,
the son of that Herod, (surnamed Agrippa,) who
killed James the apostle, and was himself eaten of
worms, and great grandson of Herod the Great,
under whom Christ was born. Josephus calls this
Agrippa the younger ; Claudius the emperor made
him king of Chalcis, and tetrarch of Trachonitis and
'lbylene , mentioned Luke 3. 1. The Jewish writers
speak of him, and (as Dr. Lightfoot tells us) among
other things relate this story of him, “ That reading
the law publicly, in the latter end of the year of re¬
lease, as was enjoined, the king, when he came to
those words, (Deut. 17. 15.) Thou shalt not set a
stranger king over thee, which is not of thy brethren,
the tears ran down his cheeks, for he was not of the
seed of Israel, which the congregation observing,
cried out, Be of good comfort, king Agrippa, thou
art our brother ; for he was of their religion, though
not of their blood.” (2.) Bernice came with him,
she was his own sister, now a widow, the widow of
his uncle Herod, king of Chalcis, after whose death
she lived with this brother of her’s, who was sus¬
pected to be too familiar with her, and after she was
a second time married to Polemon king of Cilicia,
she got to be divorced from him, and returned to
her brother king Agrifi/ia. Juvenal, Sat. 6. speaks
of a diamond ring which Agrippa gave to Bernice,
his incestuous sister ;
-Berenices
In digit i factus pretiosior; hunc dedit olim
B.nbariis incestae, dedit Imnc Agrippa sorori.
That far-famed gem which on the finger glow’d
Of Berenice, (dearer thence,) bestow’d
By an incestuous brother. - 'Gifford.
And both Tacitus and Suetonius speak of a criminal
inti mac v afterward between her and Titus Vespa¬
sian. Brasilia, the wife of Felix, was another sister.
Such lewd people were the great people generally
in those times ! Say not that the former days were
better.
2. What the design of this visit was ; they came
to salute Festus, to give him joy of his new promo¬
tion, and to wish him joy in it ; they came to com¬
pliment him upon his accession to the government,
and to keep up a rood correspondence with him,
that Agrippa, who had the government of Galilee,
might act in concert with Festus, who had the go¬
vernment of Judea ; but, it is probable they came
as much to divert themselves, as to shew respect
to him, and to share in the entertainments of his
court, and to shew their fine clothes, which would
do vain people no good, if they did not go abroad.
II. The account which Festus gave to king
Agri/ifia of Paul, and his case ; which he gave,
1. To entertain him, and give him some diver¬
sion ; it was a very remarkable story, and worth
anv man’s hearing, not only as it was surprising and
entertaining, but, if it were truly and fully told, very
instructive and edifying ; and it would he particu¬
larly acceptable to Agrippa, not only because he
was a judge, and there were some points of law and
practice in it well worth his notice, but much more
as he was a Jew, and there were some points of re¬
ligion in it much more deserving his cognizance.
2. To have his advice. Festus was but newly
come to be a judge, at least to be a judge in these
parts, and therefore is diffident of himself and of his
own abilitv, and willing to have the counsel of those
that were older and more experienced, especially
m a matter that had so much difficulty in it as Paul’s
case seemed to have, and therefore he declared it to
the king.
Let us now see the particular account he gives to
I king Agrippa concerning Paul, v. 14 — 21.
!i (1.) He found him a prisoner when he came into
the government of this province ; and therefore
could not of his own knowledge give an account of
his cause from the beginning ; There is a certain
man left in bonds by Felix : and therefore if there
were any thing amiss in the first taking of him into
custody, Festus is not to answer for that, for lie
found him in bonds. When Felix, to do the Jews
a pleasure, left Paul bound ; though he knew him
to be innocent, he knew not what he did, knew not
but he might have fallen into worse hands than he
did fall into, though the^ were none of the best.
(2.) That the Jewish Sanhedrim were extremely
set against him ; “ The chief priests and the elders
informed me against him as a dangerous man, and
not fit to live, and desired he might therefore be
condemned to die.” These being great pretenders
to religion, and therefore to be supposed men of
honour and honesty, Festus thinks he ought to give
credit to ; but Agrippa knows them better than he
does, and therefore he desires his advice in this
matter.
(3.) That he had insisted upon the Roman law in
favour of the prisoner, and would not condemn him
unheard ; (t>. 16.) “ It is not the manner of the Ro¬
mans, who herein govern themselves by tne law of
nature and the fundamental rules of justice, to deli¬
ver any man to die, to grant him to destruction,” (so
the word is,) “ to gratify his enemies with his de¬
struction, before the accused has the accusers face to
face, to confront their testimony, and have both
licence and time given him to ansv'er for himself.”
He seems to upbraid them as if they reflected upon
the Romans and their government in asking such a
thing, or expecting that they would condemn a man
without trying him ; “ No,” says he, “ I would have
you to know, whatever you may allow of among
yourselves, the Romans allow not of such a piece
of injustice among them.” Audi et alteram partem
— Hear the other side, was become a proverb among
them. This rule we ought to be governed by in our
private censures in common conversation ; we must
not give men ill characters, nor condemn their words
and actions, till we have heard what is to be said in
their vindication. See John 7. 51.
(4.) That he had brought him upon his trial, ac¬
cording to the duty of his place, v. 17. That he had
been expeditious in it, and the prosecutors had no
reason to complain of his being dilatory, for as soon
as ever they were come, (and we are sure they lost
no time,) without any delay, on the morrow, he had
brought on the cause. He had likewise tried him
in the most solemn manner ; he sat on the judgment-
seat, as they used to do in weightier causes, while
those that were of small moment, they judged de
piano — upon even ground. He called a great court
on purpose for the trial of Paul, that the sentence
might be definitive, and the cause ended.
(5.) That he was extremely disap fiointed in the
charge they brought against him ; (x>. 18, 19.)
IVhen the accusers stood up against him, and opened
their indictment, they brought no accusations of such
things as I supposed. He supposed by the eager¬
ness of their prosecution, and their urging of it thus
upon the Roman governors one after another, [1.]
That they had something to accuse him of that was
dangerous either to private property or the public
peace ; that they would undertake to prove him a
robber, or a murderer, ora rebel against the Roman
power ; that he had been in arms to head a sedition ;
that if he were not that Egyptian who lately made
an uproar, and commanded a party of cut-throats,
as the chief captain supposed him to be, yet that he
was one of the same kidney. Such were the outcries
I against the primitive Christians, so loud, so fierce,
THE ACTS, XXV.
that the stanclers-by, who judged of them bv those
outcries, could not but conclude them the worst of
nen ; and to represent them so was the design of
hat clamour, as it was against our Saviour. [2.]
L'hat they had something to accuse him of, that was
cognizable in the Roman courts, and which the go¬
vernor was properly the judge of, as Gallio expect¬
ed ; ( ch . 18. 14.) otherwise it was absurd and ridi¬
culous to trouble him with it, and really an affront
to him.
But, to his great surprise, he finds the matter is
neither so nor so : they had. certain questions against
him, instead of proofs and evidences against him ;
the worst they had to say against him, was disputa¬
ble whether it was a crime or no ; moot-points, that
would bear an endless debate, but had no tendency to
fasten any guilt upon him ; questions fitter for the
schools than for the judgment-seat. And they were
questions of their own superstition, so he calls their
religion ; or rather, so he calls that part of their
religion which Paul was charged with doing damage
to. The Romans protected their religion according
to their law, but not their superstition, nor the tra¬
dition of their elders. But the great question, it
seems, was concerning one Jesus that was dead,
whom Paul affirmed to be alive. Some think the
superstition he speaks of was the Christian religion,
which Paul preached, and that he had the same
notion of it that the Athenians had, that it was the
introducing of a new daemon, even Jesus. See how
slightly this Roman speaks of Christ, and of his
death and resurrection ; and of the great controversy
between the Jews and the Christians, whether he
were the Messiah promised or no ; and the great
proof of his being the Messiah, his resurrection from
the dead, as if it were no more than this, There was
one Jesus that was dead, and Paul affirmed he was
alive. In many causes issue is joined upon this
question, whether such a person that has been long
absent be living or dead, and proofs are brought on
both sides ; and Festus will have it thought that this
is a matter of no more moment. Whereas this Jesus,
whom he prides himself in being thus ignorant of,
as if he were below his notice, is he that was dead,
and is alive, and lives for evermore, and has the
keys of hell and of death, Rev. 1. 18. What Paul
affirmed concerning Jesus, that he is alive, is a truth
of such importance, that if it be not true we are all
undone.
(6. ) That therefore he had moved it to Paul, that
the cause might be adjourned to the Jewish courts,
as best able to take cognizance of an affair of this
nature ; (v. 20.) “ Because I doubted of such man¬
ner of questions, and thought mvself unfit to judge
of things I did not understand, 1 asked him whether
he would go to Jerusalem, appear before the great
Sanhedrim, and there be judged of these matters ?"
He would not force him to it, but should be glad he
would consent to it, that he might not have his con¬
science burthened with a cause of this nature.
(7.) That Paul had chosen rather to remove his
cause to Rome than to Jerusalem, as expecting
fairer plav from the emperor than from the priests ;
“ He appealed to be reserved to the hearing of Au¬
gustus, (v. 21.) having no other way to stop pro¬
ceedings here in this inferior court ; and therefore
I have commanded him to be kept a close prisoner
fill T might send him to Caesar; fori did not see
cause to refuse his appeal, but rather was pleased
with it.”
III. The bringing of him before Agrippa, that he
might have the hearing of his cause.
i. The king desired it ; (z>. 22.) “I thank you for
your account of him, but I would also hear the man
myself ” Agrippa knows more of this matter than
Festus does of the cause, and of the person ; he has
heard of Paul, and knows of what vast concern this
question is, which Festus makes such a jest of, whe¬
ther Jesus be alive or no ? And nothing would oblige
him more than to hear Paul. Many great mer
think it below them to take cognizance of the mat¬
ters of religion, except they can hear them like
themselves, in the judgment-seat. Agrippa would
not for all the world have gone to a meeting to hear
Paul preach, any more than Herod to hear Jesus ;
and yet are both’glad to have them brought before
them, only to satisfy their curiosity. Perhaps
Agrippa desired to hear him himself, that he might
be in a capacity to do him a kindness, and yet did
him none, only put some credit upon him.
2. Festus granted it ; To-morrow thou shalt hear
him. There was a good providence in this, for the
encouragement of Paul, who seemed buried alive
in his imprisonment, and deprived of all opportuni¬
ties of doing good ; we know not of any of his epis¬
tles that bore date from his prison at Cscsarea ; what
opportunity he had of doing good to his friends that
visited him, and perhaps to a little congregation of
them that might visit him every Lord’s day, was
but a low and narrow sphere of usefulness, so that
he seemed to be thrown by as a despised broken ves¬
sel, in which there was no pleasure ; but this gives
him an opportunity of preaching Christ to a great
congregation, and (which is more) to a congregation
of great ones. Felix heard him in private concern¬
ing the faith of Christ. But Agnppa and Festus
agree he shall be heard in public. And we have
reason to think that his sermon in the next chap¬
ter, though it might not be so instrumental as some
other of his sermons for the conversion of souls,
redounded as much to the honour of Christ and
Christianity as any sermon he ever preached in his
life.
3. Great preparation was made for it ; ( v . 23. )
The next day there was a great appearance in the
place of hearing, Paul and his cause being much
talked of, and the more for their being much talked
against.
(1.) Agrippa and Bernice took this opportunity to
shew themselves in state, and to make a figure, and
perhaps for that end desired the occasion, that they
might see and be seen ; for they came with great
pomp, richly dressed with gold and pearls, and
costly array ; w ith a great retinue of footmen in rich
liveries, which made a splendid show, and dazzled
the eyes of the gazing crowd. They came /utm
woxxJc 0-iac — with great fancy, so the word is.
Note, Great pomp is but great fancy; it neither
adds anv real excellency, nor gains any real respect,
but feeds a vain humour, which wise men would
rather mortify than gratify. It is but a shew, a
dream, a fantastical thing, so the word signifies ;
superficial, and it passe th away. And the pomp of
this appearance, would put one for ever out of con¬
ceit with pomp, when the pomp which Agrippaand
Bernice appeared in, was, [1.] Stained by their
lewd characters, and all the beauty of it sullied, and
all virtuous people that knew them could not but
contemn them in the midst of all this pomp as vile
persons, Ps. 15. 4. [2.] Outshone bv the real glory
of the poor prisoner at the bar. What w’as the ho¬
nour of their fine clothes, compared with that of his
wisdom, and grace, and holiness ; his courage and
constancy in suffering for Christ ! His bonds in so
good a cause were more glorious than their chains
of gold; and his guards than their equipage. Who
would be fond of worldly pomp, that here sees so
bad a woman loaded with it, and so good a man load¬
ed with the reverse of it ?
(2.) The chief captain and principal men of the
city took this opportunity to pay their respects to
Festus and to his guests '; it answered the end of a
ball at court, it brought the fine folks together in
their fine clothes, and served for an entertainment
254
THE ACTS, XXVI.
It is probable that Festus sent Paul notice of it over¬
night, to be ready for a hearing the next morning
before Agrippa. And such confidence had Paul in
the promise of Christ, that it should be given him
in that same hour what he should speak, that he com¬
plained not of the short warning, nor was put into
confusion by it. I am apt to think that they who
were to appear in pomp, perplexed themselves more
with care about their clothes than Paul who was to
appear as a prisoner, did with care about his cause ;
for he knew whom he had believed, and who stood
by him.
IV. The speech with which Festus introduced the
cause, when the court, or rather the audience, was
set ; which is much to the same purport with the
account he had just now given to Agrippa.
1. He addresses himself respectfully to the com¬
pany ; “ King Agrippa, and all men who are here
present with us. He speaks to all the men — irdvnu
ui'/gtc, as if he intended a tacit reflection upon Ber¬
nice, a woman, for appearing in a meeting of this
nature ; he “does not refer any thing to her judgment,
or desire her counsel ; but, “ All you that are pre¬
sent, that are men, (so the words are placed,) I de-
siie you to take cognizance of this matter.” The
w <rd used is that which signifies men in distinction
from women ; what had Bernice to do here ?
2. He represents the prisoner as one that the Jews
had a very great spite against ; not only the rulers,
but the multitude of them, both at Jerusalem, and
here at Ceesarea, cry out, that he ought not to live
any longer, for they think he has lived too long al¬
ready ; and if he lived any longer it would be to do
more mischief. They could not charge him with
any capital crime, but they want to have him out of
the way.
3. He confesses the prisoner’s innocency ; and it
was much for the honour of Paul and his bonds, that
he had such a public acknowledgment as this from
the mouth of his judge ; ( v . 25.) I found that he had
committed nothing worthy of death; upon a full hear¬
ing of the cause, it appeared that there was no evi¬
dence at all to support the indi-ctment ; and therefore
though he was inclinable enough to favour the pro¬
secutors, yet his own conscience brought in Paul not
guilty. And why did he not discharge him then,
for he stood upon his deliverance? Why truly, be
cause he was so much clamoured against, and he
feared the clamour would turn upon himself if he
should release him. It is pity but every man that
nas a conscience, should have courage to act accord¬
ing to it. Or perhaps because there was so much
smoke, he concluded there could not but be some
fire, which would appear at last, and he would con¬
tinue him a prisoner, in expectation of it.
4. He acquaints them with the present state of the
case ; that the prisoner had appealed to the emperor
himself ; (whereby he put an honour upon his own
cause, as knowing it not unworthy the cognizance of
the greatest of men ;) and that he had admitted his
appeal ; I have determined to send him. And thus
the cause now stood.
5. He desires their assistance in examining the
matter calmly and impartially, now that there was
no danger of their being interrupted, as he had been
with the noisiness and outrage of the prosecutors ;
that he might have at least such an insight into the
cause as was necessarv to his stating of it to the em¬
peror, t. 26, 27. (1.) He thought it unreasonable
to send a prisoner, especially so far as Rome, and
not withal to signify the crimes laid against him, that
the matter might be prepared as much as possible,
and put in a readiness for the emperor’s determina¬
tion ; for he is supposed to be a man of great busi¬
ness, and therefore every affair must be laid before
him in as little compass as possible. (2.) He could
not as yet write any thing certain concerning Paul ;
so confused were the informations that were given
in against him, and so inconsistent, that he could
make nothing at all of them. He therefore desired
he might be thus publicly examined, that he might
be advised by them what to write. See what a great
deal of trouble and vexation they are put to, and tc
what delay, nay and to what hazard, in the adminis¬
tration of public justice, who lived at such a distance
from Rome, and yet were subject to the emperor of
Rome ; the same was this nation of our’s put t< ,
(which is about as far distant from Rome the other
way,) when it was in ecclesiastical affairs subject to
the pope of Rome, and appeals were upon all occa¬
sions made to his court ; and the same mischiefs, and
a thousand worse, would they bring upon us, who
would again entangle us in that yoke of bondage.
CHAP. XXVI.
We left Paul at I lie bar, and Festus, and Agrippa and Ber¬
nice, and all the great men of the city of Ca:sarea, upon
the bench, or about it, waiting to hear what he had to say
for himself. Now in this chapter, we have, I. The account
he gives of himself, in answer to the calumnies of the Jews.
And in that, 1. His humble address to king Agrippa, and
the compliment he passed upon him, v. 1 . . 3. 2. His ac¬
count of his original, and education, his profession as a
Pharisee, and his adherence still to that which was then the
main article of his creed, in distinction from the Sadducees.
the resurrection of the dead; however in rituals he had
since departed from it, v. 4 . . 8. 3. Of his zeal against the
Christian religion, and the professors of it, in the beginning
of his time, v. 9 . . 1 1. 4. Of his miraculous conversion to
the faith of Christ, v. 12. . 16. 5. Of the commission he
received from heaven to preach the gospel to the Gentiles,
v. 17, 18. 6. Of his proceedings pursuant to that commis¬
sion, which had given this mighty offence to the Jews, r.
19 . . 21. 7. Of the doctrine which he had made it his busi¬
ness to preach to the Gentiles; which was so far from de¬
stroying the law and the prophets, that it shewed the ful¬
filling of both, v. 22, 23. II. The remarks that were made
upon his apology. I . Festus thought he never heard a man
talk so madly, and slighted him as crazed, v. 24. In an¬
swer to him, he denies the charge, and appeals to k'r.p
Agrippa, v. 25, 26. 2. King Agrippa, being more clojt '
and particularly dealt with, thinks he never heard a mat.
talk more rationally and convincingly, and owns himself
almost his convert; (v. 28.) and Paul heartily wishes him
so, v. 29. 3. They all agree that he was an innocent man,
that he ought to be set at liberty, and that it was pity he
was provoked to put a batr in his own door by appealing to
Caesar, v. 30. . 32.
1. nnHEN Agrippa said unto Paul, Thou
JL art permitted to speak for thyself.
Then Paul stretched forth the hand, and
answered for himself; 2. I think myself
happy, king Agrippa, because I shall an¬
swer for myself this day before thee, touch¬
ing all the things whereof I am accused of
the Jews : 3. Especially because I know
thee to be expert in all customs and ques
tions which are among the Jews : where¬
fore I beseech thqe to hear me patiently
4. My manner of life from my youth, which
was at. the first among mine own nation at
Jerusalem, know all the Jews, 5. Which
knew me from the beginning, if they would
testify, that after the straitest sect of oui
religion I lived a Pharisee. G. And now 1
stand and am judged for the hope of the
promise made of God unto our fathers : 7.
Unto which promise our twelve tribes, in¬
stantly serving God day and night, hope to
come : for which hope’s sake, king Agrippa,
I am accused of the Jews. 8. Why should
255
THE ACTS, XXV i.
it be thought a thing incredible with you,i
that God should raise the dead ? 9. 1 ve¬
rily thought with myself, that I ought to do
many things contrary to the name of Jesus
of Nazareth. 10. Which thing I also did
in Jerusalem : and many of the saints did 1
shut up in prison, having received authority
from the chief priests ; and when they were
put to death, 1 gave my voice against them.
1 1. And I punished them oft in every syna¬
gogue, and compelled them to blaspheme ;
and being exceedingly mad against them,
I persecuted them even unto strange cities.
Agrippa was the most honourable person in the
assembly, having the title of king bestowed upon
him, though otherwise having only the power of the
other governors under the emperor ; and though not
here superior, yet senior, to Festus, and therefore
Festus having opened the cause, he, as the mouth
of the court, intimates to Paul a license given him
to speak for himself, v. 1. Paul was silent till he
had that liberty allowed him ; for those are not the
most forward to speak, that are best prepared to
speak, and speak best. This was a favour which
the Jews would not allow him, or not without diffi¬
culty ; but Agrippa freely gives it him. And Paul’s
cause was so good, that he desired no more than to
have liberty to speak for himself ; he needed no ad¬
vocate, no Tertullus, to speak for him.
Notice is taken of his gesture ; he stretched forth
his hand, as one that was under no consternation at
all, but had perfect freedom and command of him¬
self ; it also intimates that he was in earnest, and
expected their attention while he answered for him¬
self. Observe, He did not insist upon his having
appealed to Cassar as an excuse for being silent ; did
not say, “ I will be examined no more till I come to
the emperor himself but cheerfully embraces the
opportunity of doing honour to the cause he suffered
for. If we must be ready to give to every man that
asketh us, much more to every man in authority, a
reason of the hofie that is in us, 1 Pet. 3. 15.
Now in this former part of the speech,
I. Paul addresses himself with a very particular
respect to Agrippa, v. 2, 3. He answered cheer¬
fully before Felix, because he knew he had been
many years a judge to that nation, ch. 24. 10. But
his opinion of Agrippa goes further. Observe,
1. Being accused of the Jews, and having many ill
things laid to his charge, he is glad he has an oppor¬
tunity of clearing himself; so far is he from imagin¬
ing that his being an apostle exempted him from
the jurisdiction of the civil powers. Magistracy is
an ordinance of God, which we have all benefit by,
and therefore must all be subject to.
2. Since he is forced to answer for himself, he is
glad it is before king Agrippa, who, being himself a
proselyte to the Jewish religion, understood all mat¬
ters relating to that, better than the other Roman
governors did ; I know thee to be expert in all cus¬
toms and questions which are among the Jews. It
seems, Agrippa was a scholar, and had been parti¬
cularly conversant in the Jewish learning ; was ex¬
pert in the customs of the Jewish religion, and knew
the nature of them, and that they were not designed
to be either universal or perpetual. He was expert
also in the questions that arose upon those customs,
in determining of which the Jews themselves were
not all of a mind. Agrippa was well versed in the
scriptures of the Old Testament, and therefore could
make a better judgment upon the controversy be¬
tween him and the Jews concerning Jesus being the
Messiah, than another could. It is an encourage¬
ment to a preacher, to have those to speak to, that
are intelligent, and can discern things that differ.
W hen Paul says, Judge ye what I say, yet he speaks
as to wise men, 1 Cor. 10. 15.
3. He therefore begs that lie would hear him pa¬
tiently, c — with long-suffering. Paul de¬
signed a long discourse, and begs lie would hear him
out, and not be weary ; he designs a plain discourse,
and begs he would hear him with mildness, and not
be angry. Paul had some reason to fear that as
Agrippa, being a Jew, was well versed in the Jewish
customs, and therefore the more competent judge
of his cause, so he.was soured in some measure with
the Jewish leaven, and therefore prejudiced against
Paul as the apostle of the Gentiles ; he therefore
says this to sweeten him, I beseech thee, hear me
patiently. Surely the least we can expect, when
we preach the faith of Christ, is, to be heard pa¬
tiently.
II. He professes that though he was hated and
branded as an apostate, yet he still adhered to all
that good which he was first educated and trained
up in ; his religion was always built upon the pro¬
mise of God made unto the fathers; and this he still
built upon.
1. See here what his religion was in his’vouth ; his
manner of life was well known, v. 4, 5. He was not
indeed born among his own nation, but he w as bred
among them at Jerusalem. Though he had of late
years been conversant with the Gentiles, (which
had given great offence to the Jews,) yet at his set¬
ting out in the world he was intimately acquainted
with the Jew ish nation, and entirely in their inter¬
ests. His education was neither foreign nor obscure,
it was among his own nation at Jerusalem, where
religion and learning flourished. All the Jews knew
it, all that could remember so long, for Paul made
himself remarkable betimes. They that kne w him
from the beginning, could testify for him that he
was a Pharisee ; that he was not only of the Jewish
religion, and an observer of all the ordinances of it,
but that he was of the most strict sect of that religion,
most nice and exact in observing the institutions of
it himself, and most rigid and critical in imposing
them upon others. He was not only called a Pha¬
risee, but he lived a Pharisee. All that knew him,
knew very well that never anv Pharisee conformed
more punctually to the rules of his order than he did.
Nay, and he was of the better sort of Pharisees ; for
he jvas brought up at the feet of Gamaliel, who was
an eminent rabbin of the school or house of Hillel,
which was in much greater reputation for religion
than the school or house of Samai.
Now if Paul was a Pharisee, and lived a Pharisee,
(1.) Then he was a scholar, a man of learning,
and not an ignorant, illiterate, mechanic ; the Pha¬
risees knew the law, and were well versed in it, and
in the traditional expositions of it. It was a reproach
to the other apostles, that they had not had acade¬
mical education, but were bred fishermen, ch. 4. 13.
Therefore, that the unbelieving Jews might be left
without excuse, here is an apostle raised up, that
had sat at the feet of their most eminent doctors.
(2.) Then he was a moralist, a man of virtue, and
not a rake, or a loose debauched young man ; if he
lived like a Pharisee, he was no drunkard or forni¬
cator ; and being a young Pharisee, we may hope he
was no extortioner, nor had yet learned the arts
which the crafty, covetous, old Pharisees had of de¬
vouring the houses of poor widows ; but he was, as
touching the righteousness which is in the law, blame¬
less ; he was not chargeable with any instances of
open vice and profaneness; and therefore as he could
not be thought to have deserted his religion because
he did not know it, for he was a learned man ; so he
could not be thought to have deserted it because he
did not love it, or was disaffected to the obligations
2^6
THE ACTS, XXVI.
of it, for he was a virtuous man, and not inclined to
any immorality.
(3. ) Then he was orthodox, sound in the faith,
and not a deist or sceptic, or a man of corrupt prin¬
ciples that led to infidelity ; he was a Pharisee, in
opposition to a Sadducee ; he received those books
of the Old Testament which the Sadducees rejected,
believed a world of spirits, the immortality of the
soul, the resurrection of the body, and the rewards
and punishments of the future state, all which the
Sadducees denied. They could not say, He quitted
his religion for want of a principle, or for want of a
due regard to divine revelation ; no, he always had
a veneration for the ancient promise made of God
unto the fathers, and built his hope upon it.
Now though Paul knew very well that all this
would not justify him before God, nor make a righ¬
teousness for him, yet he knew it was for his repu¬
tation among the Jews, and an argument ad homi-
nem — such as Agrippa would feel, that he was not
such a man as they represented him to be. Though
he counted it but loss, that he might win Christ ;
yet he mentioned it when it might serve to honour
Christ. He knew very well that all this while he
was a stranger to the spiritual nature of the divine
law, to heart-religion, and that except his righteous¬
ness exceeded this, he should never go to heaven ;
yet he reflects upon it with some satisfaction-that he
had not been before his conversion an atheistical,
profane, vicious man, but, according to the light he
had, had lived in all good conscience before God.
2. See here what his religion is; he has not in¬
deed such a zeal for the ceremonial law as he had
in his youth ; the sacrifices and offerings appointed
by that, he thinks, are superseded by the great sa¬
crifice which they typified ; ceremonial pollutions
and purifications from them he makes no conscience
of, and thinks the Levitical priesthood is honoura¬
bly swallowed up in the priesthood of Christ ; but,
for the main principles of his religion he is as zealous
for them as ever, and more so, and resolves to live
and die by them.
(1.) His religion is built upon the promise made
of God unto the fathers ; it is built upon divine reve¬
lation, which he receives and believes, and ventures
his soul upon ; it is built upon divine grace, and that
grace manifested and conveyed by promise. The
promise of God is the guide and ground of his reli¬
gion ; the promise made to the fathers, which was
more ancient than the ceremonial law, that cove¬
nant which was confirmed before of God in Christ,
and which the law, that was not till four hundred
and thirty years after, could not disannul, Gal. 3.
17. Christ and heaven are the two great doctrines
of the gospel — that God has given to us eternal life,
and this life is in his Son. Now these two are the
matter of the promise made unto the fathers ; it
may look back as far as the promise made to father
Adam, concerning the Seed of the woman, and those
discoveries of a future state which the first patri¬
archs acted faith upon, and were saved by that faith ;
but it respects chiefly the promise made to father
Abraham, that in his seed all the families of the earth
should be blessed, and, that God would be a God to
him, and to his seed a fter him. The former mean¬
ing Christ, the latter heaven ; for if God had not
prepared for them a city, he would have been
ashamed to have called himself their God, Heb.
11. 16.
(2.) His religion consists in the hopes of this pro¬
mise ; he places it not, as they did, in meats and
drinks, and the observation of carnal ordinances ;
(God had often shewed what little account he made
of them ;) but in a believing dependence upon God’s
grace in the covenant, and upon the promise, which
was the great charter by which the church was first
incorporated. [1.] He had hope in Christ as the
promised Seed ; he hoped to be blessed in him ; to
receive the blessing of God, and to be truly blessed.
[2.] He had hopes of heaven; this is expressly
meant, as appears by comparing ch. 24. 15. That
there shall be a resurrection of the dead. Paul had
no confidence in the flesh, b«t in Christ ; no expec¬
tation at all of great things in this world, but of
greater things in the other world, than any this
world can pretend to ; he had his eye upon a future
state.
(3.) Herein he concurred with all the pious Jews ;
his faith was not only according to the scripture, but
according to the testimony of the church, winch
was a support to it. Though they set him up as a
mark, he was not singular ; “ Our twelve tribes, the
body of the Jewish church, instantly serving God
day and night, hope to come to this promise, to the
good promised.” The people of Israel are called
the twelve tribes, because so they were at first ; and
though we read not of the return of the ten tribes
in a body, yet we have reason to think many parti¬
cular persons, more or less of every tribe, returned
to their own land ; perhaps, by degrees, the greater
part of them that were carried away. Christ speaks
of the twelve tribes, Matt. 19. 28. Anna was of
the tribe of Asher, Luke 2. 36. James directs his
epistle to the twelve tribes scattered abroad, Jam. 1.
1. “ Our twelve tribes, which make up the body
of our nation, to which I and others belong. Now
all the Israelites profess to believe in this promise,
both of Christ and heaven, and hope to come to the
benefits of them. They all hope for a Messiah to
come, and we that are Christians, hope in a Messiah
already come ; so that we all agree to build upon the
same promise. They look for the resurrection of
the dead, and the life of the world to come, and that
is what I look for. Why should I be looked upon
as advancing something dangerous and heterodox,
or as an apostate from the faith and worship of the
Jewish church, when I agree with them in this fun¬
damental article ? I hope to come to the same hea¬
ven at last that they hope to come to ; and if we ex¬
pect to meet so happily in our end, why should we
fall out so unhappily by the way ?”
Nay, the Jewish church not only hoped to come
to this promise, but, in the hope of it, they instantly
served God day and night. The tempie-service,
which consisted in a continual course of religious du¬
ties, morning and evening, day and night, from the
beginning of the year to the end of it, and was kept
up by the priests and Levites, and the stationary
men, as they called them, who continually attended
there to lay their hands upon the public sacrifices,
as the representatives of all the twelve tribes, this
service was kept up in the profession of faith in the
promise of eternal life, and, in expectation of it,
Paul instantly serves God day and night in the
gospel of his Son ; the twelve tribes by their repre¬
sentatives do so in the law of Mcses, but he and they
do it in hope of the same promise ; “Therefore they
ought not to look upon me as a deserter from their
church, so long as I hold by the same promise that
they hold by.” Much more should Christians, who
hope in the same Jesus for the same heaven, though
differing in the modes and ceremonies of worship,
hope the best one of another, and live together in
holy love. Or it may be meant of particular per¬
sons who continued in the communion of the Jewish
church, and were very devout in their way, saving
God with great intenseness, and a close application
of mind, and constant in it, night and day, as Anna,
who departed not from the temple, but served God
(it is the same word here used) in fastings and
prayers night and day, Luke 2. 37. “ In this wav
thev hope to come to the promise, and I hope they
will.” Note, Those only can upon good grounds
II hope for eternal life, that arc diligent and constant
THE ACT.
in the se?'vice of God; and the prospect of that eter¬
nal life should engage us to diligence and constancy
in all religious exercises. We should go on with
our work with heaven in our eye. And those that
instantly serve God day and night, though not in
our way, we ought to judge charitably of.
(4.) This was it that he was now suffering for ;
for preaching that doctrine which they themselves,
if they did but understand themselves aright, must
own ; I am judged for the hope of the promise made
unto the fathers. He stuck to the promise, against
the ceremonial law, while his persecutors stuck to the
ceremonial law, against the promise ; “ It is for this
hope's sake, king Agrippa, that I am accused of the
Jews; because I do that which I think myself obliged
to do by the hope of that promise.” It is common
for men to hate and persecute the power of that re¬
ligion in others, which yet they pride themselves in
the form of. Paul’s hope was, what they themselves
also allowed , ( ch . 24. 15. ) and yet they were thus
enraged against him for practising according to that
hope. But it was his honour, that when he suffered
as a Christian, he suffered for the hope of Israel, ch.
28. 20.
This was it which he would persuade all that
heard him cordially to embrace ; (y. 8.) Why should
it be thought a thing incredible with you, that God
should raise the dead? This seems to come in some¬
what abruptly ; but, it is probable, Paul said much
more than is here recorded ; and that he explained
the promise made to the fathers, to be the promise
of the resurrection and eternal life ; and proved that
he was in the right way of pursuing his hope of that
happiness, because he believed in Christ who was
risen from the dead, which was a pledge and earnest
of that resurrection which the fathers hoped for.
Paul is therefore earnest to know the power of
Christ's resurrection, that by it he might attain to
the resurrection of the dead ; see Phil. 3. 10, 11.
Now many of his hearers were Gentiles, most of
them, perhaps Festus particularly, and we may
suppose, when they heard him speak so much of
Christ's resurrection, and of the resurrection from
the dead, which the twelve tribes hoped for, that
they mocked, as the Athenians did, began to smile
at it, and whispered to one another what an absurd
thing it was ; which occasioned Paul thus to reason
with them, What! is it thought incredible with you,
that God should raise the dead ? So it may be read.
If it be marvellous in your eyes, should it be mar¬
vellous in mine eyes , saith the Lord of hosts? Zecli.
8.6. If it be above the power of nature, yet it is not
above the power of the God of nature. Note, There
is no reason why we should think it at all incredible
that God should raise the dead. W e are not required
to believe any thing that is incredible, any thing that
imfilies a contradiction. There are motives of cre¬
dibility sufficient to carry us through all the doc¬
trines of the Christian religion, and this particularly
of the resurrection of the dead. Has not God an in¬
finite, almighty power, to which nothing is impossi¬
ble * Did not he make the world at first out of no¬
thing, with a word’s speaking ? Did he not form
our bodies, form them out of the clay, and breathe
into us the breath of life at first ; and cannot the
same power form them again out of their own clay,
and put life into them again ? Do we not see a kind
of resurrection in nature, at the return of every
spring ? Has the sun such a force to raise dead
plants, and should it seem incredible to us, that God
should raise dead bodies.
III. He acknowledges, that while he continued a
Pharisee, he was a bitter enemy to Christians and
Christianity, and thought he ought to be so, and con¬
tinued so to the moment that Christ wrought that
wonderful change in him. This he mentions,
1. To shew that his becoming a Christian and a
Vol VI. — 2K
S, XXVI. 257
preacher, was not the product and result ot rtny pre¬
vious disposition or inclination that way, or anv gra¬
dual advance of thought in favour of the Christian
doctrine ; he did not reason himself into Christianity
by a chain of arguments, but was brought into the
highest degree of an assurance of it, immediately
from the highest degree of prejudice against it : by
which it appeared, that he was made a Christian ami
a preacher by a supernatural power ; so that his
conversion in such a miraculous way, was not only
to himself, but to others also, a convincing proof of
the truth of Christianity.
2. Perhaps he designs it for such an excuse of his
persecutors as Christ made for his, when he said.
They know not what they do. Paul himself once
thought he did what he ought to do when he perse¬
cuted the disciples of Christ, and he charitably
thinks they laboured under the like mistake. Ob¬
serve,
(1.) What a fool he was in his opinion, v. 9. He
thought with himself that he ought to do many
things, every thing that lay in his power, contrary
to the name of Jesus of JYarazeth, contrary to his
doctrine, his honour, his interest. That name did
no harm ; yet, because it agreed not with the notion
he had of the kingdom of the Messiah, he was for
doing all he could against it. He thought he did
God good service, in persecuting those who called
on the name of Jesus Christ. Note, It is possible
for those to be confident they are in the rignt, who
yet are evidently in the wrong ; and for those to
think they are doing their duty, who are wilfully
persisting in the greatest sin. They that hated their
brethren, and cast them out, said, Let the Lord be
glorified, Isa. 66. 5. Under colour and pretext of
religion, the most barbarous and inhuman villanies
have been not only justified, but sanctified and mag¬
nified, John 16. 2.
(2.) What a fury he was in his practice, v. 10, 11.
There is not a more violent principle in the world
than conscience misinformed ; when Paul thought
it his duty to do all he could against the name of
Christ, he spared no pains or cost in it. He gives
an account of what he did of that kind, and aggra¬
vates it as one that was truly penitent for it ; I was
a blasphemer, a persecutor, 1 Tim. 1. 13.
[1.] He filled the jails with Christians, as if they
had been the worst of criminals, designing hereby
not only to terrify them, but to make them odious to
the people. He was the devil that cast some of them
into prison, (Rev. 2. 10.) took them into custody, in
order to their being prosecuted ; Many of the saints
did I shut up in prison, both men and women, ch.
8. 3.
[2. ] He made himself the tool of the chief priests;
herein from them he received authority, as an infe¬
rior officer, to put their laws in execution, and proud
enough he was to be a man in authority for such a
purpose.
[3.] He was verv officious to vote, unasked, for
the putting of Christians to death, particularly Ste¬
phen, to whose death Saul was consenting, (ch. 8. 1.)
and so made himself purticcps criminis — partaker
of the crime. Perhaps he was, for his great zeal,
though young, made a member of the Sanhedrim,
and there voted for the condemning of Christians to
die ; or, after they were condemned, he justified
what was done, and commended it, and so made
himself guilty, ex post facto — after the deed was
committed, as if he had been a judge or jury-man.
[4.] He brought them under punishments of an
inferior nature, in the synagogues, where they were
scourged, as transgressors of the ndes of the syna¬
gogue ; he had a hand in the punishing of divers;
nay, it should seem the same persons were by his
means often punished ; as he himself was five times*
'1 Cor. 11. 24-
258
THE ACTS, XXVI.
[5.] He not only punished them for their religion,
but, taking a pride in triumphing over men’s con¬
sciences, he forced them to abjure their religion, by
putting them to the torture ; “ I compelled them to
blaspheme Christ, and to say he was a deceiver, and
they were deceived in him ; compelled them to deny
their Master, and renounce their obligations to him. ’’
Nothing will lie heavier upon persecutors than for¬
cing men’s consciences, how much soever they may
now triumph in the proselytes they have made by
their violences.
[6.] His rage swelled so against Christians and
Christianity, that Jerusalem itself was too narrow a
stage for it to act upon, but being exceedingly mad
against them, he persecuted them even to strange
cities . He was mad at them, to see how much they
had to say for themselves, notwithstanding all he did
against them ; mad to see them multiply the more
for their being afflicted ; he was exceedingly mad ;
the stream of his fury would admit no banks, no
bounds, but he was as much a terror to himself as
he was to them ; so great was his vexation within
himself that he could not prevail, as well as his in¬
dignation against them. Persecutors are mad men,
and some of them exceedingly mad. Paul was mad
to see that those in other cities were not so outra¬
geous against the Christians, and therefore made
himself busy there where he had no business, and
persecuted the Christians even in strange cities.
There is not a more restless principle than malice,
especaly which pretends conscience.
This was Paul’s character, and this his manner
of life in the beginning of his time ; and therefore
he could not be presumed to be a Christian by edu¬
cation or custom, or that he was drawn in by hope
of preferment, for all imaginable external objec¬
tions lay against his being a Christian.
12. Whereupon as I went to Damascus,
with authority and commission from the
chief priests; 13. At mid-day, O king, I
saw in the way a light from heaven, above
the brightness of the sun, shining round
about me and them which journeyed with
me. 14. And when we were all fallen to
the earth, I heard a voice speaking unto
me, and saying in the Hebrew tongue, Saul,
Saul, why persecutest thou me ? It is hard
for thee to kick against the pricks. 15. And
[ said, Who art thou, Lord ? And he said,
I am Jesus whom thou persecutest. 16.
But rise, and stand upon thy feet: for I
have appeared unto thee for this purpose,
to make thee a minister and a witness both
of these things which thou hast seen, and
of those things in the which I will appear
unto thee ; 1 7. Delivering thee from the
people, and from the Gentiles, unto whom
now I send thee, 1 8. To open their eyes,
and to turn them from darkness to light, and
from the power of Satan unto God, that
they may receive forgiveness of sins, and
inheritance among them which are sanc¬
tified by faith that is in me. 1 9. Where¬
upon, O king Agrippa, I was not disobe¬
dient unto the heavenly vision : 20. But
shewed first unto them of Damascus, and
;at Jerusalem, and throughout all the coasts
of Judea, and then to the Gentiles, that they
should repent and turn to God, and do
works meet for repentance. 21. For these
causes the Jews caught me in the temple,
and went about to kill me. 22. Having
therefore obtained help of God, I continue
unto this day, witnessing both to small and
great, saying none other things than those
which the prophets and Moses did say
should come : 23. That Christ should suf¬
fer, and that he should be the first that
should rise from the dead, and should shew
light unto the people, and to the Gentiles.
All who believe a God, and have a reverence for
nis sovereignty, must acknowledge that they who
speak and act by his direction, and by warrant from
him, are not to be opposed ; for that is fighting
against God. Now Paul here, by a plain and faith¬
ful narrative of matters of fact, makes it out to this
august assembly, that he had an immediate call from
heaven to preach the gospel of Christ to the Gentile
world, which was the thing that exasperated the
Jews against him. He here shews,
I. That he was made a Christian by a divine power ;
notwithstanding all his prejudices against that way,
he was brought into it on a sudden by the hand of
Heaven ; not compelled to confess Christ by outward
force, as he had compelled others to blaspheme him,
but by a divine and spiritual energy, by a revelation
of Christ from above, both to him and in him : and
this when he was in the full career of his sin, going
to Damascus, to suppress Christianity by persecuting
the Christians there ; as hot as ever in the cause, hi'
persecuting fury not in the least spent or tired, no.
was he tempted to give it up by the failing of his
friends, for he had at this time as ample an authority
and commission from the chief priests, as ever he had
to persecute Christianity, when he was obliged by a
superior power to give up that, and accept another
commission to preach up Christianity. Two things
bring about this surprising change ; a vision from
heaven, and a voice from heaven, which conveyed
the knowledge of Christ to him, by the two learning
senses of seeing and hearing.
1. He saw a heavenly vision ; the circumstances
of which were such that it could not be a delusion
—deceptio visus, but it was without doubt, a divine
appearance.
(1.) H e saw a great light, a light from heaven,
such as could not be produced by any art, for it was
not in the night, but at mid-day ; it was not in a
house where tricks might have been plaved with
him, but it was in the way, in the open air ; it was
such a light as was above the brightness of the sun,
outshone and eclipsed that, (Isa. 24. 23.) and this
could not be the product of Paul’s own fancy, for it
shone round about them that journeyed with him :
they were all sensible of their being surrounded with
this inundation of light, which made the sun itself to
be in their eyes a lesser light. The force and power
of this light appeared in the effects of it ; they all
fell to the earth, upon the sight of it, such a mighty
consternation did it put them into ; this light was
lightning for its force, yet did not pass away as light¬
ning, but continued to shine round about them. In
Old Testament times God commonly manifested
himself in the thick darkness, and made that his pa¬
vilion, 2 Chron. 6. 1. He spake to Abraham in a
great darkness, (Gen. 15. 12.) for that was a dispen¬
sation of darkness ; but now life and immortality
were brought to light by the gospel, Christ appeared
in a great light. In the creating of grace, as of the
world, the first thing created is light, 2 Cor. 4. 6.
THE ACTS, XXVI.
(2.) Christ himself appeared to him ; ( v . 16.) I
have appeared to thee for this purpose. Christ was
in this light, though they that travelled with Paul
saw the light only, and not Christ in the light. It is
not every knowledge that will serve to make us
Christians, but it must be the knowledge of Christ.
2. He heard a heavenly voice, an articulate one,
speaking to him ; it is here said to be in the Hebrew
tongue, (which was not taken notice of before,) his
native language, the language of his religion ; to inti¬
mate to him, that though he must be sent among the
Gentiles, yet he must not forget that he was a He¬
brew, nor make himself a stranger to the Hebrew
language. In what Christ said to him, we may ob¬
serve, (1.) That he called him by his name, and
repeated it, Saul, Saul ; which would surprise and
startle him ; and the more, because he was now in a
strange place, where he thought nobody knew him.
(2.) That he convinced him of sin, of that great sin
which he was now in the commission of, the sin of
persecuting the Christians, and shews him the ab¬
surdity of it (3. ) That he interested himself in the
sufferings of his followers; Thou fxersecutest me,
( v . 14. ) and again, It is Jesus whom thou fxersecutest,
v. 15. Little did Paul think, when he was tramp¬
ling upon those that he looked upon as the burthens
and blemishes of this earth, that he was insulting one
that was so much the glory of heaven. (4. ) That
he checked him for his wilful resisting of those con¬
victions ; It is hard for thee to kick against the firicks,
or goads, as a bullock unaccustomed to the yoke.
Paul’s spirit at first perhaps began to rise, but he is
told it is at his peril, and then he yields. Or, it was
spoken by way of caution; “Take heed lest thou
resist convictions, for they are designed to affect
thee, not to affront thee.” (5.) That, upon his in¬
quiry, he made himself known to him ; Paul asked,
(v. 15.) “ Who art thou. Lord ? Let me know who
it is that speaks to me from heaven, that I may an¬
swer him accordingly ?” And he said, “/cm Jesus ;
he whom thou hast despised, and hated, and vilified ;
I bear that name which thou hast made so odious,
and the naming of it criminal. ” Paul thought Jesus
was buried in the earth, and though stolen out of his
own sepulchre, yet laid in some other ; all the Jews
were taught to say so, and therefore he is amazed to
hear him speak from heaven, to see him surrounded
with all this glory, whom he had loaded with all pos¬
sible ignominy. This convinced him that the doc¬
trine of Jesus was divine and heavenly, and not only
not to be opposed, but to be cordially embraced ; that
Jesus is the Messiah, for he is not only risen from the
dead, but he has received from Goa the Father ho¬
nour and glory ; and this is enough to make him a
Christian immediately, to quit the society of the per¬
secutors, whom the Lord from heaven thus appears
for.
II. That he was made a minister by a divine au¬
thority ; that the same Jesus that afxfieared to him in
that glorious light, ordered him to go fireach the gos-
fiel to the Gentiles ; he did not run without sending,
nor was he sent by men like himself, but by him
whom the Father sent, John 20. 21. What is said
of his being an apostle, is here joined immediately
to that which was said to him by the way, but it ap¬
pears by ch. 9. 15. and 22. 15, 17, &c. that it was
spoken to him afterward ; but he puts the two
together for brevity-sake ; Rise, and stand ufion thy
feet. Those whom Christ, by the light of his gos¬
pel, casts down in humiliation for sin, shall find that
it is in order to their rising and standing ufion their
fcet, in spiritual grace, strength, and comfort If
Christ has tom, it is that he might heal; if he has
cast down, it is that he may raise ufi. Rise then, and
shake thyself from the dust ; (Isa. 52. 2.) help thy¬
self, and Christ shall help thee. He must stand up,
for Christ has work for nim to do ; has an errand,
and a very great errand, to send him upon ; I ha^
afxfieared to thee, to make thee a minister. Christ
has the making of his own ministers, they have both
their qualifications and their commissions from him.
Paul thanks Christ Jesus who fiut him into the minis
try, 1 Tim. 1. 12. Christ aflfieared to him to make
him a minister. One way or other, Christ will ma¬
nifest himself to all those whom he makes his minis¬
ters; for how can they fireach him, who do not know
him ? And how can they know him, to whom he does
not by his Spirit make himself known ? Observe,
1. The office to which Paul is appunted; he is
made a minister, to attend on Christ, and act for
him, as a witness ; to give evidence in his cause, and
attest the truth of his doctrine ; he must testify the
gosfiel of the grace of God; Christ appeared to him,
that he might afifiear for Christ before men.
2. The matter of Paul’s testimony ; he must give
an account to the. world, (1.) Of the things which he
had seen, now at this time; must tell people of
Christ’s manifesting himself to him by the way, and
what he said to him ; he saw these things, that he
might publish them, and he did take all occasions
to publish them, as here, and before, ch. 22. (2.)
Of those things in which he would afifiear to him.
Christ now settled a correspondence with Paul,
which he designed afterward to keep up, and only
told him now that he should hear further from him.
Paul at first had but confused notions of the gospel,
till Christ appeared to him, and gave him fuller in¬
structions. The gosfiel he fireached he received from
Christ immediately ; (Gal. 1. 12.) but he received it
gradually, some at One time, and some at another,
as there was occasion. Christ often appeared to
Paul, oftener, it is likely, than is recorded, and still
taught him, that he might still teach the people know¬
ledge.
3. The spiritual protection he was taken under,
while he was thus employed as Christ’s witness ; all
the flowers of darkness could not firevail against him
till he had finished his testimony ; (v. 17.) delevering
thee from the fieofile of the Jews, and from the Gen¬
tiles. Note, Christ’s witnesses are under his special
care, and though they may fall into the hands of
their enemies, yet he will take care to delwer them
out of their hands, and he knows how to do it.
Christ had shewed Paul at this time what great
things he must suffer, (ch. 9. 16.) and yet tells him
here he will deliver him from the fieofile. Note,
Great sufferings are reconcileable to the promise of
the deliverance of God’s people, for it is not pro¬
mised that they shall be kefit from trouble, but kept
through it ; and sometimes God delivers them into
the hands of their persecutors, that he may have the
honour of delivering them out of their hands.
4. The special commission given him to go among
the Gentiles, and the errand upon which he is sent
to them ; it was some years after Paul’s conversion,
before he was sent to the Gentiles, or (for aught ap¬
pears) knew any thing of his being designed for that
purpose ; (see ch. 22. 21.) but at length he is ordered
to steer his course that way.
(1.) There is great work to be done among the
Gentiles, and Paul must be instrumental in doing it.
T wo things must be done, which their case calls for
the doing of :
[1.] A world that sits in darkness must be enlight¬
ened ; those must be brought to know the things that
belong to their everlasting peace, who are yet igno¬
rant of them ; to know God as their End, and Christ
as their Way, who as yet know nothing of either.
He is sent to open their eyes, and to turn them from
darkness to light. His preaching shall not only
make known to them those things which they had
not before heard of, but shall be the vehicle of the
divine grace and power by which their understand¬
ings shall be enligntened to receive those things, and
260
THE ACTS, XXVI.
bid them welcome. Thus he shall alien their eyes,
which before were shut against the light, and they
shall be willing to understand themselves, their own
case, and interest. Christ oftens the heart by alien¬
ing the eyes ; does not lead men blindfold, but gives
them to see their own way. He is sent not only to
often their eyes for the present, but to keep them
open, to turn them from darkness to light, from fol¬
lowing false and blind guides, their oracles, divina¬
tions, and superstitious usages received by tradition
from their fathers, and the corrupt notions and ideas
they had of their gods, to follow a divine revelation
of unquestionable certainty and truth. This was
turning them from darkness to light, from the ways
of darkness to those on which the light shines. The
great design of the gospel is, tq instruct the ignorant,
and to rectify the mistakes of tfiosertvho are in error,
tharthins^ may be set and seen in a true light.
[2. ] A world that lies in wickedness, in the wick¬
ed one, must be sanctified and reformed; it is not
enough for them to have their eyes oftened, they
must have their hearts renewed ; not enough to be
turned from darkness to light, but they must be
turned from the ftower of Satan unto God ; which
will follow of course ; for Satan rules by the power
of darkness, and God by the convincing evidence of
light. Sinners are under the ftower of Satan; ido¬
laters were so in a special manner, they paid their
homage to devils. All sinners are under the influ¬
ence of his temptations, yield themselves captives to
him, are at his beck ; converting grace turns them
from under the dominion of Satan, and brings them
into subjection to God; to conform to the rules of
his word, and comply with the dictates and direc¬
tions of his Spirit, translates them out of the kingdom
of darkness into the kingdom of his dear Son. When
gracious dispositions are strong in the soul, (asVror-
rupt and sinful dispositions had been,) it is then
turned from the ftower of Satan unto God.
(2.) There is a great happiness designed for the
Gentiles by this work — that they may receive for-
I giveness of sins, and inheritance among them which
are sane tip ed ; they are turned from the darkness of
sin to the light of holiness, from the slavery of Satan
to the service of God ; not that God may be a gainer
by them, but that they may be gainers by him.
[1.] That they may be restored to his favour,
which bv sin they have forfeited and thrown them¬
selves out of ; that they may receive forgiveness of
sins. They are delivered from the dominion of sin,
that they may be saved from that death which is the
wages of sin. Not that they may merit forgiveness
as a debt or reward, but that they may receive it as
a free gift ; that they may be qualified to receive the
comfort of it. They are persuaded to lay down their
arms, and return to their allegiance, that they may
have the benefit of the act of indemnity, and may
plead it in arrest of the judgment to be given against
them.
[2.] That they may be happy in the fruition of
him ; not only that they may have their sins pardon¬
ed, but that they may have an inheritance among
them who are sanctified by faith that is in me. Note,
First, Heaven is an inheritance, it descends to all the
children of God ; for if children, then heirs. That
they may have, *xiigov — a lot, (so it might be read,)
alluding to the inheritances of Canaan, which were
appointed by lot, and that also is the act of God, the
disftosal thereof is of the Lord. That they may have
a right, so some read it ; not by merit, but purely by
grace. Secondly, All that are effectually turned
from sin to God, are not only pardoned, but prefer¬
red ; have not only their attainder reversed, but a
patent of honour given them, and a grant of a rich
inheritance. And the forgiveness of sins makes way
for this inheritance, by taking that out of the way,
which alone hindered. Thirdly, All that shall be
saved hereafter, are sanctified- now ; those that have
the heavenly inheritance, must have it in this way,
they must be prepared and made meet for it ; nonc-
can be happy, that are not holy ; nor shall any be
saints in heaven, that are not first saints on earth.
Fourthly, We need no more to make us happy than
to have our lot among them that are sanctified, to
fare as they fare, that is having our lot among the
chosen, for they are chosen to salvation through sanc¬
tification ; they who are sanctified shall be glorified ;
let us therefore now cast in our lot among them, by
coming into the communion of saints, and be willing
to take our lot with them, and share with them in
their afflictions, which (how grievous soever) our
lot with them in the inheritance will abundantly make
amends for. Fifthly, We are sanctified and saved
by faith in Christ ; some refer it to the word next
before, sanctified by faith, for faith purifies the heart,
and applies to the soul those precious promises, and
subjects the soul to the influence of that grace, by
which we partake of a divine nature ; others refer it
to the receiving both pardon and the inheritance ; it
is by faith accepting the grant, it comes all to one ;
for it is by faith that we are justified, sanctified, and
glorified ; by faith, tv? 'm ipi — that faith which is in
me ; it is emphatically expressed ; that faith which
not only receives divine revelation in general, but
which in a particular manner fastens upon Jesus
Christ, and his mediation ; by which we rely upon
Christ as the Lord our Righteousness, and resign
ourselves to him as the Lord our Ruler ; this is that
by which we receive the remission of sins, the gift
of the Holy Ghost, and eternal life.
III. That he had discharged his ministry, pursu¬
ant to his commission, by divine aid, and under di¬
vine direction and protection. God, who called him
to be an apostle, owned him in his apostolical work,
and carried him on in it with enlargement and suc¬
cess.
1. God gave him a heart to comply with the call ;
( v . 19.) i was not disobedient to the heavenly vision,
for any one would say he ought to be obedient to it ;
heavenly visions have a commanding power over
earthly counsels, and it is at our peril if we be dis¬
obedient to them ; yet if Paul had conferred with
flesh and blood, and been swayed by his secular in¬
terest, he would have done as Jonah did, gone any
whither rather than upon this errand ; but God
oftened his ear, and he was not rebellious; he ac¬
cepted the commission, and having with it received
his instructions, he applied himself to act accord¬
ingly.
2. He enabled him to go through a great deal of
work, though in it he grappled with a great deal of
difficulty, v. 20. He applied himself to the preach¬
ing of the gospel with all vigour. (1.) He began at
Damascus, where he was converted, for he resolved
to lose no time, ch. 9. 20. (2.) When he came tc
Jerusalem, where he had his education, he there
witnessed for Christ, where he had most furiously
set himself against him, ch. 9. 28. (3.) He preached
throughout all the coasts of Judea, in the country
towns and villages, as Christ had done ; he made
the first offer of the gosftel to the Jews, as Christ had
appointed, and did not leave them till they had wil¬
fully thrust the gosftel from them; and then, (4.)
He turned to the Gentiles, and laid out himself for
the good of their souls, labouring more abundantly
than any of the apostles, nay perhaps than all put
together.
3. His preaching was all practical ; he did not go
about to fill people’s heads with airy notions, did
not amuse them with nice speculations, nor set them
together by the ears with matters of doubtful dis¬
putation, but he shewed them, declared it, demon¬
strated it, that they ought, (1.) To reftent of their
sins, to be sorry for them, and to confess them, and
THE ACTS, XXVI. 2t 1
enter into covenant against them ; they ought to be¬
think themselves , so the word properly sig¬
nifies ; they ought to change their mind, and change
their way, and undo what they had done amiss. (2. )
To turn to God; they must not only conceive an
antipathy to sin, but they must come into a conform¬
ity to God ; must not only turn from that which is
evil, but turn to that which is good ; they must turn
to God, in love and affection, and return to God in
duty and obedience, and turn and return from the
world and the flesh ; this is that which is required
from the whole revolted degenerate race of man¬
kind, both Jews and Gentiles, br/rg«'$«» bri tcv ©i« —
to turn back to God, even to hint ; to turn to him as
our chief Good and highest End, as our Ruler and
Portion, turn our eye to him, turn our heart to him,
and turn our feet unto his testimonies. (3.) To do
works meet for repentance. This was what John
preached, who was the first gospel preacher, Matt.
3. 8. Those that profess repentance, must practise
it, must live a life of repentance, must in every thing
carry it as becomes penitents. It is not enough to
speak penitent words, but we must do works agree¬
able to those words. As true faith, so true repent¬
ance, will work. Now what fault could be found
with such preaching as this ? Had it not a direct
tendency to reform the world, and to redress its
grievances, and to revive natural religion ?
4. The Jews had no quarrel with him but upon
this account, that he did all he could to persuade
people to be religious, and to bring them to God, by
bringing them to Christ; ( v ■. 21.) It was for those
causes, and no other, that the Jews caught me in the
temple, and went about to kill me ; and let any one
judge whether those were crimes worthy of death or
of bonds. He suffered ill, not only for doing well
himself, but for doing good to others. They at¬
tempted to kill him, it was his precious life that they
hunted for, and hated, because it was a useful life ;
they caught him in the temple, worshipping God,
and there they set upon him, as if the better place
the better deed.
5. He had no help but from heaven ; supported
and carried on by that, he went on in this great
work; (v. 22.) “ Having therefore obtained help
froth God, I continue unto this day ; Is-*** — I have
stood, my life has been preserved, and my work
continued ; I have stood my ground, and have not
been beaten off ; I have stood to what I said, and
have not been afraid or ashamed to persist in it.”
It was now above twenty years since Paul was con¬
verted, and all that time he had been very busy
preaching the gospel in the midst of hazards ; and
what was it that bore him up ? Not any strength of
his own resolutions, but having obtained help of
God ; for therefore, because the work was so great,
and he had so much opposition, he could not other¬
wise have gone on in it, but by help obtained of God.
Note, Those who are emploved in work for God,
shall obtain help from God ; for he will not be want¬
ing in necessary assistances to his servants. And
our continuance to this day, must be attributed to
help obtained of God ; we had sunk, if he had not
borne us up ; had fallen off, if he had not carried us
on ; and it must be acknowledged, with thankful¬
ness to his praise. Paul mentions it as an evidence
that he had his commission from God, that from him
he had ability to execute it. The preachers of the
gospel could never have done, and suffered, and
prospered, as they did, if they had not had immedi¬
ate help from heaven, which they would not have
had, if it had not been the cause of God that they
now were pleading.
6. He preached no doctrine but what agreed with
the scriptures of the Old T estament ; he witnessed
both to small and great, to young and old. rich and
poor, learned and unlearned, obscure and illustrious,
all being concerned in it ; it was an evidence of the
condescending grace of the gospel, that it was wit¬
nessed to the meanest, and the poor were welcome
to the knowledge of it ; and of the incontestable
truth and power of it, that it was neither afraid nor
ashamed to shew itself to the greatest. The ene¬
mies of Paul objected against him, that he preached
something more than that men should repent, and
turn to God, and do works meet for repentance ;
those indeed were but what the prophets of the Old
Testament had preached ; but, beside these, he had
pleached Christ, and his death, and his resurrec¬
tion, and that was what they quarrelled with him
for, as appears by eh. 25. 19. that he affirmed Jesus
to be alive ; “ And so I did,” says Paul, “ and so I
do, but therein also I say no other than that which
Moses and the prophets said should come ; and what
greater honour can be done to them, than to shew
that what they foretold is accomplished, and in the
appointed season too ; that what they said should
come is come, and at the time they prefixed ?”
Three things they prophesied, and Paul preached:
(1.) That Christ should suffer ; that the Messiah
should be a Sufferer — ?ra 6»tsc ; not only a Man, and
capable of suffering, but that, as Messiah, he should
be appointed to sufferings ; chat his ignominious
death should be not only consistent with, but pursu¬
ant of, his undertaking. The cross of Christ was a
stumbling-block to the Jews, and Paul's preaching
that was the great thing that exasperated them ;
but Paul stands to it, that, in preaching that, he
preached the fulfilling of the Old Testament predic
tions, and therefore they ought not only not to be
offended at what he preached, but to embrace it,
and subscribe to it.
(2.) That he should be the first that should ruse
from the dead ; not the first in time, but the first in
influence ; that he should be the Chief of the resur¬
rection, the Head, or /irincipal One, tcc if
cf«c, in the same sense that he is called the J'irst-
begotten from the dead, (Rev. 1. 5.) and the J'irst-
bom from the dead, Col. 1. 18. He opened the
womb of the grave, as the first-born are said to do,
and made way for our resurrection ; and he is said
to be the first-fruits of them that slept, (1 Cor. 15.
20.) for he sanctified the harvest. He was the first
that rose from the dead, to die no more ; and to
shew that the resurrection of all believers is in vir
tue of his, just when he arose, many dead bodies of
saints arose, and went into the holy city, Matt.
27. 53.
(3.) That he should shew light unto the people,
and to the Gentiles ; to the people of the Jews in the
first place, for he was to be the glory of his people
Israel, to them he shewed light by himself ; and
then to the Gentiles, by the ministry of his apostles,
for he was to be a Light to lighten them who sat in
darkness. In this Paul refers to his commission, (r.
18.) To turn them from darkness to light. He rose
from the dead, on purpose that he might sherj light
to the people, that he might give a convincing proof
of the truth of his doctrine, and might send it with
so much the greater power, both among Jnvs and
Gentiles. This also was foretold by the Old Tes¬
tament prophets, that the Gentiles should be brought
to the knowledge of God by the Messiah ; and what
was there in all tliis, that the Jews could justly be
displeased at ?
24. And as he thus spake for himself,
Festus said with a loud voice, Paul, thou
art beside thyself ; much learning doth
make thee mad. 25. But he said, I am not
mad, most noble Festus . but speak forth
the words of truth and soberness. 26. For
THE ACTS, XXVI.
2 y 2
the king knoweth of these things, before
whom also I speak freely : for I am per¬
suaded that none of these things are hidden
from him; for this thing was not done in a
corner. 27. King Agrippa, believest thou
the prophets ? I know that thou believest.
28. Then Agrippa said unto Paul, Almost
thou persuadest me to be a Christian. 29.
And Paul said, I would to God, that not
only thou, but also all that hear me this
day, were both almost, and altogether such
as I am, except these bonds. 30. And
when he had thus spoken, the king rose up,
and the governor, and Bernice, and they
that sat with them: 31. And when they
were gone aside, they talked between them¬
selves, saying, This man doeth nothing wor¬
thy of death, or of bonds. 32. Then said
Agrippa unto Festus, This man might have
been set at liberty, if he had not appealed
unto Csesar.
We have reason to think that Paul had a great
deal more to say in defence of the gospel he preach¬
ed, and for the honour of it, and to recommend it to
the good opinion of this noble audience ; he was just
fallen upon that which was the life of the cause —
the death and resurrection of Jesus Christ, and here
he is in his element ; now he warms more than be¬
fore, his mouth is opened towards them, his heart is
enlarged ; lead him but to this subject, and let him
have leave to go on, and he will never know when
to conclude ; for the power of Christ’s death, and
the fellowship of his sufferings, are with him inex¬
haustible subjects. It was a thousand pities then
that he should be interrupted, as he is here, and
that, being permitted to speak for himself, (y. 1. ) he
should not be permitted to say all he designed. But
it was a hardship often put upon him, and is a dis¬
appointment to us too, who read his discourse with
so much pleasure.
But there is no remedy, the court thinks it is time
to proceed to give in their judgment upon his case.
L Festus, the Roman governor, is of opinion, that
the poor man is crazed, and that Bedlam was the
fittest place for him. He is convinced that he is no
criminal, no bad man, that should be punished, but
he takes him to be a lunatic, a distracted man, that
should be pitied, but at the same time should not be
heeded, nor a word he says regarded ; and thus he
thinks he has found out an expedient to excuse him¬
self, both from condemning Paul as a prisoner, and
from believing him as a preacher ; for if he be not
compos mentis — in his senses, he is not to be either
condemned or credited. Now here observe,
1. What it was that Festus said of him, v. 24. He
said it with a loud voice, did not whisper it to those
that sat next him ; if so, it had been the more ex¬
cusable, but (without consulting Agrippa, to whose
judgment he had seemed to pay profound deference,
ch. 25. 26.) said aloud, that he might oblige Paul to
break off his discourse, and might divert the auditors
from attending to it, “ Paul, thou art beside thyself,
thou talkest like a madman, like one with a heated
brain, that knowest not what thou sayest yet he
does not suppose that a guilty conscience had dis¬
turbed his reason, or that his sufferings, and the rage
of his enemies against him, had given any shock to
it ; but he puts the most candid construction that
could be upon his delirium ; Much learning hath
madt thee mad, thou hast cracked thy brains with
studying. This he speaks, not so much in anger, as
in scorn and contempt ; he did not understand what
Paul said, it was above his capacity, it was all a rid¬
dle to him ; and therefore he imputes it all to a heat¬
ed imagination. Si non vis intelligi, debes neg/igi —
If thou art not willing to be understood, thou oughtest
to be neglected. (1.) He owns Paul to be a scholar,
and a man of learning, because he could so readily
refer to what Moses and the prophets wrote, books
that he was a stranger to ; and even this is turned
to his reproach. The apostles who were fishermen,
were despised because they had no learning ; Paul,
who was a university-man, and bred a Pharisee, is
despised as having too much learning, more than
did him good. Thus the enemies of Christ’s minis¬
ters will always have something or other to upbraid
them with ! (2.) He reproaches him as a madman.
The prophets of the Old Testament were thus stig¬
matized, to prejudice people against them by put¬
ting them into an ill name ; Wherefore came this
mad fellow unto thee ? Said the captains of the pro¬
phet, 2 Kings 9. 11. Hos. 9. 7. John Baptist and
Christ were represented as having a devil, as being
crazed. It is probable that Paul now spake with
more life and earnestness than he did in the begin¬
ning of his discourse, and used some gestures that
were expressive of his zeal, and therefore Festus
put this invidious character upon him, which per¬
haps never a one in the company but himself thought
of. It is not so harmless a suggestion-as some make
it, to say concerning them that are zealous in reli¬
gion above others, that they are crazed.
2. How Paul cleared himself from this invidious
imputation, which whether he had ever lain under
before is not certain ; it should seem, it had been
said of him by the false apostles, for he says, (2 Cor.
5. 13.) If we be beside ourselves, as they say we are,
it is to God ; but he was never charged with this be¬
fore the Roman governor, and therefore he must say
something to this.
(1.) He denies the charge, with due respect in¬
deed to the governor, but with justice to himself,
protesting that there was neither ground nor colour
for it ; (i». 25.) “ I am not mad, most noble Festus,
nor ever was, nor any thing like it ; the use of my
reason, thanks be to God, has been all my day% con¬
tinued to me, and at this time I do not ramble, but
speak the words of truth and soberness, and know
what I say. ” Observe, Though F estus gave Paul
this base and contemptuous usage, not becoming a
gentleman, much less a judge, yet Paul is so far from
resenting it, and being provoked by it, that he gives
him all possible respect, compliments him with his
title of honour, most noble Festus, to teach us not to
render railing for railing, nor one invidious charac¬
ter for another, but to speak civilly to those who
speak slightly of us. It becomes us, upon all occa¬
sions, to speak the words of truth and soberness, and
then we may despise the unjust censures of men.
(2.) He appeals to Agrippa concerning what he
spake ; (y. 26.) For the king knows of these things,
concerning Christ, and his death and resurrection,
and the prophecies of the Old Testament, which
had their accomplishment therein ; he therefore
spake freely before him, who knew those were no
fancies, but matters of fact, knew something of them,
and therefore would be willing to know more ; for
I am persuaded that none of these things are hidden
from him ; no, not that which he had related con¬
cerning his own conversion, and the commission he
had received to preach the gospel. Agrippa could
not but have heard of it, having been so long con¬
versant among the Jews. This thing was not done
in a comer ; all the country rang of it ; and any of the
Jews present might have witnessed for him, that they
had heard it many a time from others, and there¬
fore it was unreasonable to censure hire as a distract
2uS
THE ACTS, XXVI.
ed man for relating it, much more for speaking of
the death and resurrection of Christ , which was so
universally spoken of. Peter tells Cornelius and his
friends, ( ch . 10. 37.) That word you know which
was published throughout all Judea concerning
Christ ; and therefore Agrippa could not be igno¬
rant of it, and it was a shame for Festus that he was
so.
II. Agrippa is so far from thinking him a mad¬
man, that he thinks he never heard a man argue
more strongly, nor talk more to the purpose.
1. Paul applies himself closely to Agrippa’s con¬
science. Some think Festus was displeased at Paul
because he kept his eye upon Agrippa, and directed
his discourse to him all along, and that therefore he
gave him that interruption, v. 24. But if that was
the thing that affronted him, Paul regards it not ;
he will speak to those who understand him, and
whom he is likely to fasten something upon, and
therefore applies himself still to Agrippa ; and be¬
cause he had mentioned Moses and the prophets,
as confirming the gosfiel he preached, he refers
Agrippa to them ; ( v . 27.) “ King Agrippa, be-
lievest thou the prophets? Dost thou receive the
scriptures of the Old Testament as a divine revela¬
tion, and admit them as foretelling good things to
come?" He does not stay for an answer, but, in
compliment to Agrippa, takes it for granted ; I
know that thou believest ; for every one knew that
Agrippa professed the Jews’ religion, as his fathers
had done, and therefore both knew the writings of
the prophets, and gave credit to them. Note, It is
good dealing with those who have acquaintance with
the scriptures, and believe them ; for such one has
some hold of.
2. Agrippa owns there was a great deal of reason
in what Paul said ; ( v . 28. ) Almost thou persuadest
me to be a Christian. Some understand this as spo¬
ken ironically, and read it thus, Wouldest thou in so
little a time persuade me to be a Christian ? But tak¬
ing it so, it is an acknowledgment that Paul spake
very much to the purpose, and that, whatever others
thought of it, to his mind there came a convincing
power along with what he said ; “ Paul, thou art
too hasty, thou canst not think to make a convert
of me all of a sudden.” Others take it as spoken
seriously, and as a confession that he was in a man¬
ner, or within a little, convinced that Christ was the
Messiah ; for he could not but own, and had many a
time thought so within himself, that the prophecies
of the Old Testament had had their accomplish¬
ment in him ; and now that it is urged thus solemnly
upon him, he is ready to yield to the conviction, he
begins to sound a parley, and to think of surrender¬
ing, he is as near persuaded to believe in Christ, as
Felix, when he trembled, was to leave his sins; he
sees a great deal of reason for Christianity, the proofs
of it, he owns, are strong, and such as he cannot an¬
swer, the objections against it trifling, and such as
he cannot for shame insist upon ; so that if it were
not for his obligations to the ceremonial law, and
his respect to the religion of his fathers and of his
country, or his regard to his dignity as a king, and
to his secular interests, he would turn Christian im¬
mediately. Note, Many are almost persuaded to be
religious, who are not quite persuaded ; they are
under strong convictions of their duty, and of the
excellency of the ways of God, but yet are over¬
ruled by some external inducements, and do not
pursue their convictions.
3. Paul, not being allowed time to pursue his ar¬
gument, concludes with a compliment, or rather a
pious wish, that all his hearers were Christians, and
this wish turned into prayer, iujtdi/uitt Hr <r> e»* — I
pray to God for it ; (y. 29.) it was his heart's desire
and prayer to God for them all, that they might be
saved, Rom. 10. 1. That not only thou, but all
that hear me this day, (for he has the same kind de
sign upon them all,) were both almost, and altoge¬
ther, such as I am, excejit these bonds. Hereby,
(1. ) He professes his resolution to cleave to his re¬
ligion, as that which he was entirely satisfied in, and
determined to live and die by. In wishing that they
were all as he was, he does in effect declare against
ever being as they were, whether Jews or Gentiles,
how much soever it might be to his worldly advan¬
tage. He adheres to the instruction God gave to
the prophet, (Jer. 15. 19.) Let them return unto
thee, but return not thou unto them. (2.) He inti¬
mates his satisfaction not only in the truth, but in
the benefit and advantage, of Christianity ; he had
so much comfort in it for the present, and was so
sure it would end in his eternal happiness, that he
could not wish better to the best friend he had in the
world, than to wish him such a one as he was, a
faithful zealous disciple of Jesus Christ. Let mine
enemy be as the wicked, says Job, ch. 27. 7. Let mv
friend be as the Christian, says Paul. (3.) He inti¬
mates his trouble and concern that Agrippa went no
further than being almost such a one as tie was, al¬
most a Christian, and not altogether one ; for he
wishes that he and the rest of them might be not
only almost , (what good would that do ?) but alto
get her such as he was, sincere thorough-paced chris
tians. (4.) He intimates that it was the concern,
and would be the unspeakable happiness, of every
one of them to become true Christians ; that there
is grace enough in Christ for all, be they ever so
manv ; enough for each, be they ever so craving.
(5.) He intimates the hearty good-will he bore to
them all ; he wishes them, [1.] As well as he wished
his own soul, that they mignt be as happy in Christ
as he was. [2. ] Better than he was now as to his
outward condition, for he excepts these bonds ; he
wishes they might all be comforted Christians, as he
was, but not persecuted Christians, as he was ; that
they might taste as much as he did of the advan¬
tages that attended religion, but not so much of its
crosses. They had made light of his imprison¬
ment, and were in no concern for him ; Felix con¬
tinued him in bonds to gratify the Jens ; now this
would have tempted many a one to wish them all in
his bonds, that they might know what it was to be
confined as he was, and then they would know the
better how to pity him : but he was so far from this,
that, when he wished them in bonds to Christ, he
desired they might never be in bonds for Christ.
I Nothing could be said more tenderly, nor with a
better grace.
III. They all agree that Paul was an innocent
man, and was wronged in this prosecution.
1. The court broke up with some precipitation ;
(t>. 30.) When he had spoken that obliging word, (v.
29.) which moved them all, the king was afraid, if
he were permitted to goon, he would say something
yet more moving, which might work upon some of
them to appear more in his favour than was conve¬
nient, and perhaps might prevail with them to turn
Christians ; the king himself found his own heart
begin to yield, and durst not trust himself to hear
more, but, like Felix, dismissed Paul for this lime.
Thev ought in justice to have asked the prisoner
whether he had any more to say for himself ; but
they think he has said enough, and therefore the
king rose up, and the governor, and Bernice, and
they that sat with him, concluding the case was
plain, and with that they contented themselves,
when Paul had more to say, which would have
made it plainer.
2. They all concurred in an opinion of Paul’s in-
nocency, v. 31. The court withdrew to consult of
the matter, to know one another’s minds upon it,
and they talked among themselves, all to the same
; purport, that this man doeth nothing worthy of
264 • THE ACTS, XXV 11.
death ; he is not a criminal that deserves to die ;
nay he doeth nothing worthy of bonds ; he is not a
dangerous man, whom it is prudence to confine.
After this, Nero made a law for the putting of those
to death who professed the Christian religion, but as
yet there was no law of that kind among the Ro¬
mans, and therefore no transgression ; and this
judgment of their’s, is a testimony against that wick¬
ed law -which Nero made not long after this ; that
Paul the most active zealous Christian that ever was,
was adjudged, even by those that were no friends to
his way, to have done nothing worthy of death , or
cf bonds. Thus was he made manifest in the con¬
sciences of those who yet would not receive his doc¬
trine ; and the clamours of the hot-headed Jews,
who cried out, Away with him, it. was not Jit he
should live, were shamed by the moderate counsels
of this court.
3. Agri/ifia gave his judgment, that he might have
been set at liberty, if he had, not himself appealed to
Csesar, (t>. 32.) but by that appeal he had put a bar
in his own door. Some think that by the Roman
law this was true, that, when a prisoner had ap¬
pealed to the supreme court, the inferior courts
could no more discharge him than they could con¬
demn him ; and we suppose the law was so, if the
prosecutors joined issue upon the appeal, and con¬
sented to it. But it does not appear that in Paul’s
case the prosecutor did so ; he was forced to do it,
to screen himself from their fury, when he saw the
governor did not take the care he ought to have
done for his protection. And therefore others think
that Agrippa and F estus, being unwilling to disoblige
the Jews by setting him at liberty, made this serve
for an excuse of their continuing him in custody,
when they themselves knew they might have justi¬
fied the discharging of him. Agrippa, who was but
almost persuaded to be a Christian, proves no better
than if he had not been at all persuaded.
And now I cannot tell, (1.) Whether Paul repent¬
ed of his having appealed to Csesar, and wished he
had not done it, blaming himself for it as a rash
thing, now he saw that was the only thing that hin¬
dered his discharge. He had reason perhaps to re¬
flect upon it with regret, and to charge himself with
imprudence and impatience in it, and some distrust
of the divine protection. He had better have ap¬
pealed to God than to Cxsar. It confirms what
Solomon says, (Eccl. 6. 12.) Who knows what is
good for man in this life ? What we think is for our
welfare often proves to be a trap ; such short-sight¬
ed creatures are we, and so ill-advised in leaning,
as we do, to our own understanding. Or, (2.)
Whether, notwithstanding this, he was satisfied in
what he had done, and was easy in his reflections
upon it ; his appealing to Csesar was lawful, and
what became a Roman citizen, and would help to
make his cause considerable ; and forasmuch as
when he did it, it appeared to him, as the case then
stood, to be for the best, though afterward it appear¬
ed otherwise, he did not vex himself with any self-
reproach in the matter, but believed there was a
providence in it, and it would issue well at last. And
resides, he was told in a vision, that he must bear
witness to Christ at Rome, ch. 23. 11. And it is all
one to him, whether he goes thither a prisoner or at
his liberty ; he knows the counsel of the Lord shall
stand, and says, Let it stand. The will of the Lord
be done.
CHAP. XXVII.
This whole chapter is taken up with an account of Paul’s
voyage toward Rome, when he was sent thither a prisoner
by Festus the governor, upon his appeal to Caesar. I. The
beginning of the voyage was well enough, it was calm and
prosperous, v. 1 . . 8. II. Paul gave them notice of a storm
coming, but could not prevail with them to lie by, v. 9 .
11. III. As they pursued their voyage, they met with a
great deal of tempestuous weather, which reduced them to
such extremity, that they counted upon nothing but being
cast away, r. 12. . 20. IV. Paul assured them, that though
they would not be advised by him to prevent their coming
into this danger, yet by the good providence of tiod they
should be brought safely through it, and none of them
should be lost, v. 21 . . 26. V. At length they were at mid¬
night thrown upon an island, which proved to be Malta,
and then they were in the utmost danger imaginable, but
were assisted by Paul’s counsel to keep the mariners in the
ship, and encouraged by his comforts to eat their meat, and
have a good heart on it, v. 27 . . 36. VI. Their narrow es¬
cape with their lives, when they came to shore, when the
ship was wrecked, but all the persons wonderfully pre¬
served, v. 37 . . 44.
I. A ND when it was determined that
J.JL we should sail into Italy, they de¬
livered Paul and certain other prisoners
unto one named Julius, a centurion of Au¬
gustus’ band. 2. And entering into a ship
of Adramyttium, we launched, meaning to
sail by the coasts of Asia ; one Aristarchus,
a Macedonian, of Thessalonica, being with
us. 3. And the next day we touched at
Sidon. And Julius courteously entreated
Paul, and gave him liberty to go unto his
friends to refresh himself. 4.- And when
we had launched from thence, we sailed
under Cyprus, because the winds were
contrary. 5. And when we had sailed
over the sea of Cilicia and Pamphylia, we
came to Myra, a city of Lycia. 6. And
there the centurion found a ship of Alex¬
andria sailing into Italy; and he put us
therein. 7. And when we had sailed slowly
many days, and scarce were come over
against Cnidus, the wind not suffering us,
we sailed under Crete, over against Sal-
mone ; 3. And, hardly passing it, came
unto a place which is called The fair ha¬
vens; nigh whereunto was the city of La-
sea. 9. Now when much time was spent,
and when sailing was now dangerous, be¬
cause the fast was now already past, Paul
admonished them , 10. And said unto them,
Sirs, I perceive that this voyage will be
with hurt and much damage, not only of
the lading and ship, but, also of our lives.
II. Nevertheless the centurion believed the
master and the owner of the ship, more than
those things which were spoken by Paul.
It does not appear how long it was after Paul’s
conference with Agrippa that he was sent away for
Rome, pursuant to his appeal to Cxsar ; but it is
likely they took the first convenience they could
hear of to do it ; in the mean time Paul is in the
midst of his friends at Cxsarea — they comforts to
him, and he a blessing to them.
But here we are told,
I. How Paul was shipped off for Italy ; a long
voyage, but there is no remedy. He has appealed to
Cxsar, and to Cxsar he must go. It was determined
that we should sail into Italy, for to Rome they must
go by sea ; it would have been a vast way about to
go by land. Hence when the Roman conquest of
the Jewish nation is foretold, it is said, (Numb. 24.
24.) Ships shall come from Shittim, that is, Italy,
< 265
THE ACTS, XXVII.
and shall afflict Eber , that is, the Hebrews. It
was determined by the counsel of God, before it was
determined bv the counsel of Festus, that Paul
should go to Rome ; for whatever man intended,
God had work for him to do there. Now here we
are told,
1. Whose custody he was committed to; to one
named Julius, a centurion of Augustus' band ; as
Cornelius was of the Italian band, or legion, ch. 10.
1. He had soldiers under him, who were a guard
upon Paul, that he might not make his escape, and
likewise to protect him, that he might have no mis¬
chief done him.
2. What bottom he embarked in ; they went on
board a ship of Adramyttium, (v. 2. ) a sea-port of
Africa, whence this ship brought African goods,
and, as it should seem, made a coasting voyage for
Syria, where those goods come to a good market.
3. What company he had in this voyage ; there
were some prisoners that were committed to the cus¬
tody of the same centurion, who, probably, had ap¬
pealed to Cxsar too, or were upon some other account
removed to Rome, to be tried there, or to be exam¬
ined as witnesses against some prisoners there ; per¬
haps some notorious offenders, like Barabbas, who
were therefore ordered to be brought before the em¬
peror himself. Paul was linked with these, as Christ
with the thieves that were crucified with him, and
was obliged to take his lot .with them in this voyage ;
and we find in this chapter (R. 42. ) that for their sakes
he had like to have been kdled, but for his sake they
were preserved. Note, It is no new thing for the
innocent to be numbered among the transgressors.
But he had also some of his friends with him, Luke
particularly, the penman of this book, for he puts
himself in all along, We sailed into Italy, and, We
launched, v. 2. Aristarchus a Thessalonian is par¬
ticularly named, as being now in his company. Dr.
Lightfoot thinks that Trophimus the Ephesian went
off with him, but that he left him sick at Miletum,
(2 Tim. 4. 20.) when he passed by those coasts of
Asia mentioned here, ( v . 2.) and that there like¬
wise he left Timothy. It was a comfort to Paul to
have the society of some of his friends in this tedious
voyage, with whom he might converse freely, though
he had so much loose profane company about him.
Those that go long voyages at sea, are commonly
necessitated to sojourn, as it were, in Mesech and
Kedar, and have need of wisdom, that they may do
good to the bad company they are in, may make
them better, or at least be made never the worse by
them.
II. What course they steered, and what places
they touched at ; which are particularly recorded
for the confirming of the truth of the history to those
who lived at that time, and could by their own
knowledge tell of their being at such and such a
place.
1. They touched at Sidon, not far off from where
they went on board ; thither they came the next
day. And that which is observable there, is, that
Julius the centurion was extraordinarily civil to
Paul ; it is probable that he knew his case, and was
one of the chief cafitaim or principal men that heard
him plead his own cause before Agrippa, {ch. 25.
23.) and was convinced of his innocency, and the
injurv done him ; and therefore, though he was com¬
mitted to him as a prisoner, he treated him as a
friend, as a scholar, as a gentleman, and as a man
that had an interest in heaven ; he gcn<e hi m liberty,
while the business of the ship stayed at Sidon, to go
among his friends there, to refresh himself; and it
would be a great refreshment to him. Julius herein
gives an example to those in power to be respectful
to those whom they find worthy of their respect,
and in using their power to make a difference. A
Joseph, a Paul, are not to be used as common pri-
Vol. vi. — 2 L
soners. God herein encourages those that suffer
for him, to trust in him ; for he can put it into the
hearts of those to befriend them, from whom they
least expect it ; can make them to be pitied, nay
can make them to be prized and valued, even in the
eyes of those that carry them captive, Ps. 106. 46.
And it is likewise an instance of Paul’s fidelity ; he
did not go about to make his escape, which lie might
have easily done. But being out upon his parole of
honour, he faithfully returns to his imprisonment ;
if the centurion be so civil as to take his word, he is
so just and honest as to keep his word.
2. They thence sailed under Cyprus, v. 4. It
the wind had been fair, they had gone forward by
direct sailing, and had left Cyprus on the light
hand ; but, the wind not favouring them, they were
driven to oblique sailing with a side wind, and so
compass the island, in a manner, and left it on the
left hand. Sailors must do as they can, when they
cannot do as they would, and make the best of their
wind, whatever point it is in ; so must we all in our
passage over the ocean of this world. When the
winds are contrary, yet we must be getting forward
as well as we can.
3. At a port of Myra they changed their ship ;
that which they were in, it is probable, having bu¬
siness no further, they went on board a vessel of
Alexandria bound for Italy, v. 5, 6. Alexandria
was now the chief city of Egypt, and great trading
there was between that city and Italy ; from Alex¬
andria they carried corn to Rome ; and the East-
India and Persian goods which they imported at the
Red-sea, they exported again to all parts of the
Mediterranean, and especially to Italy. And it was
a particular favour shewed to the Alexandrian ships
in the ports of Italy, that they were not obliged to
strike sail, as other ships were, when they came into
port.
4. With much ado they made the Fair havens, a
port of the island of Crete, v. 7, 8. They sailed
slowly many days, being becalmed, or having the
wind against them. It was a great while before
they made the point of Cnidus, a port of Caria, and
were forced to sail under Crete, as before under
Cyprus ; much difficulty they met with in passing
by Salmone, a promontory on the eastern shore of
the island of Crete. Though the voyage hitherto
was not tempestuous, yet it was very tedious. Thus
many that arc not drh-en backward in their affairs,
by cross providences, yet sail slowly, and do not get
forward by favourable providences. And many
good Christians make this complaint in the concerns
of their souls, that they do not rid ground in their
way to heaven, but have much ado to keep their
ground; they move with many stops and pauses,
and lie a great while wind-bound. Observe, The
place they came to was called the Fair havens.
Travellers say that it is known to this dav by the
same name, and that it answers the name from the
pleasantness of its situation and prospect. And yet,
(1.) It was not the harbour they were bound for ; it
was a fair haven, but it was not their haven. What¬
ever agreeable circumstances we may be in in this
world, we must remember we are not at home, and
therefore we must arise and depart ; for though it
be a fair haven, it is not the desired haven, Ps. 107.
30. (2.) It was not a commodious haven to winter
in, so it is said, v. 12. It had a fine prospect, but it
lay exposed to the weather. Note, Every fair ha¬
ven is not a safe haven ; nay, there may be most dan¬
ger where there is most pleasure.
III. What advice Paul gave them with reference
to that part of their voyage they had before them ;
it was, to be content to winter where they ■were, and
not to think of stirring till a better season of the
year.
1. It was now a bad time for sailing ; they had
266
THE ACTS, XXVII.
lost a deal of time while they were struggling with
contrary winds. Sailing was now dangerous, be¬
cause the fast was already past } that is, the famous
yearly fast of the Jews, the day of atonement, which
was on the tenth day of the seventh month, a day to
afflict the soul with fasting ; it was about the 20th
of our September. That yearly fast was very reli¬
giously observed ; but (which is strange) we never
have any mention made in all the scripture-history
of the observation of it, unless it be meant here,
where it serves only to describe the season of the
year. Michaelmas is reckoned by mariners as bad
a time of the year to be at sea in as any other; they
complain of their Michaelmas-blasts ; it was that
time now with these distressed voyagers ; the har¬
vest was past, the summer was ended ; they had not
only lost time, but lost the opportunity.
2. Paul put them in mind of it, and gave them no¬
tice of their danger ; ( v . 10.) “ I perceive,” (either
by notice from God, or by observing their wilful re¬
solution to prosecute the voyage, notwithstanding
the peril of the season,) “that this voyage will be
with hurt and damage ; you that have effects on
board are likely to lose them, and it will be a mira¬
cle of mercy if our lives be given us for a prey.”
Here were some good men in the ship, and many
more bad men ; but in things of this nature all things
come alike to all, and there is one event to the righ¬
teous and to the wicked. If both be in the same
ship, they both are in the same danger.
3. They would not be advised by Paul in this mat¬
ter, v. 11. They thought him impertinent in inter¬
posing in an affair of this nature, who did not under¬
stand navigation, and the centurion to whom it was
referred to determine it, though himself a passen¬
ger, yet, being a man in authority, he takes upon
him to over-rule, though he had not been oftener at
sea perhaps than Paul, nor was better acquainted
with these seas ; for Paul had planted the gospel in
Crete (Tit. 1. 5.) and knew the several parts of the
islapd well enough. But the centurion gave more
regard to the opinion of the master and owner of the
ship than to Paul’s ; for every man is to be credited
in his own profession ordinarily : but such a man as
Paul, who was so intimate with Heaven, was rather
to be regarded in seafaring matters than the most
celebrated sailors. Note, Those know not what
dangers they run themselves into, who will be go¬
verned more by human prudence than by divine
revelation. The centurion was very civil to Paul,
(i>. 3. ) and yet would not be governed by his advice.
Note, Many will shew respect to good ministers,
that will not take their advice, Ezek. 33. 31.
1 2. And because the haven was not com¬
modious to winter in, the more part advised
to depart thence also, if by any means they
might attain to Phenice, and there to winter ;
which is a haven of Crete, and lieth toward
the south-west and north-west. 13. And
when the south wind blew softly, supposing
that they had obtained their purpose, loos¬
ing thence, they sailed close by Crete. 14.
But not long after there arose against it a
tempestuous wind called Euroclydon. 15.
And when the ship was caught, and could
not bear up into the wind, we let her drive.
16. And running under a certain island
which is called Clauda, we had much work
to come by the boat : 1 7. Which when
they had taken up, they used helps, under¬
girding the ship ; and fearing lest they should
fall into the quicksands, strake sail, and so
were driven. 18. And we being exceed¬
ingly tossed with a tempest, the next day
they lightened the ship ; 1 9. And the third
day we cast out with our own hands the
tackling of the ship. 20. And when nei¬
ther sun nor stars in many days appeared,
and no small tempest lay on us, all hope
that we should be saved was then taken
away.
In these verses, we have,
I. The ship putting to sea again, and pursuing
her voyage at first with a promising gale. Observe,
1. What induced them to leave the fair havens ;
it was because they thought the harbour not com¬
modious to winter in ; it was pleasant enough in the
summer, but in the winter they lay bleak. Or per¬
haps it was upon some other account incommodious ;
provisions perhaps were scarce and dear there ; and
they ran upon a mischief to avoid an inconvenience,
as we often do. Some of the ship’s crew, or of the
council that was called to advise in this matter, were
for staying there, rather than venturing to sea now
that the weather was so uncertain. It is better to
be safe in an incommodious harbour, than to be lost
in a tempestuous sea ; but they were outvoted when
it was put to the question, and the more part advi¬
sed to depart thence also ; yet they aimed not to go
far, but only to another port of the same island, here
called Phenice, and some think it was so called be¬
cause the Phenicians frequented it much, the mer¬
chants of Tyre and Sidon. It is here described tc
lie toward the south-west and north-west. Probably,
the haven was between two promontories or juttings
out of land into the sea, one of which pointed to the
north-west and the other to the south-west, by which
it was guarded against the east winds. Thus hath
the wisdom of the Creator provided for the relief
and safety of them who go down to the sea in ships,
and do business in great waters. In vain had nature
provided for us the waters to sail on, if it had not
likewise provided for us natural harbours to take
shelter in.
2. What encouragement they had at first to pur¬
sue their voyage ; they set out with a fair wind, (v.
13. ) the south wind blew softly, upon which they
flattered themselves with hope that they should
gain their point, and so they sailed close by the
coast of Crete, and were not afraid of running upon
the rocks or quicksands, because the wind blew so
gently. Those who put to sea with ever so fair a
gale, know not what storms they may yet meet
with ; and therefore must not be secure, nor take it
for granted that they have obtained their purpose,
when so many accidents may happen to cross their
purpose. Let not him that girdeth on the harness,
boast as though he had put it off.
II. The ship in a storm presently, a dreadful
storm. They looked at second causes, and took
their measures from the favourable hints they gave,
and imagined that because the south wind now blew
softly, it would always blow so ; in confidence of
that, they ventured to sea, but are soon made sensi¬
ble of their folly in giving more credit to a smiling
wind than to the word of God in Paul’s mouth, by
which they had fair warning given them of a storm.
Observe,
1. What their danger and distress was, (1.) There
arose against them a tempestuous wind, which was
not only contrary to them, and directly in their
teeth, so that they could not get forward, but a vio¬
lent wind, which raised the waves, like that which
was sent forth in pursuit of Jonah ; thuugh Paul was
267
THE ACTS, XXVII.
following God, and going on in his duty, and not as
Jonah running away from God and his duty. This
wind the sailors called Eurodydon, a north-east
wind, which upon those seas perhaps was observed
to be in a particular manner troublesome and dan¬
gerous. It was a sort of a whirlwind, for the ship
is said to be caught by it, v. 15. It was God that
commanded this wind to rise, designing to bring glory
to himself, and reputation to Paul, out of it ; stormy
winds being brought out of his treasuries , (Ps. 135.
7.) they fulfil his word, Ps. 148. 8. (2.) The ship
was exceedingly tossed ; (v. 18.) it was kicked like
a football from wave to wave ; its passengers, (as it
is elegantly described, Ps. 107. 26, 27.) mount up.
to the heavens, go down again to the depths, reel to
arid fro, stagger tike a drunken man, and are at
their wits* -end. The ship could not possibly bear
up into the voind, could not make her way in oppo-
sition to the wind ; and therefore they folded up
their sails, which in such a storm would endanger |
them rather than do them any service, and so let the
ship drive, Not whither it would, but whither it was
impelled by the impetuous waves — Non quo voluit,
sed quo rapit impetus undse. Ovid. Trist. It is
robable that they were very near the haven of
henice when this tempest arose, and thought they
should presently be in a quiet haven, and were
pleasing themselves with the thought of it, and of
wintering there, and lo, of a sudden, they are in this
distress. Let us therefore always rejoice with trem¬
bling, and never expect a perfect security, nor a
perpetual serenity, till we come to heaven. (3.)
They saw neither sun nor stars for many days ;
this made the tempest the more terrible, that
they were all in the dark ; and the use of the load¬
stone for the directing of sailors not being then found
out, (that they had no guide at all, when they could
see neither sun nor stars,) made the case the more
hazardous. Thus melancholy sometimes is the con¬
dition of the people of God upon a spiritual account ;
they walk in darkness, and have no light. Neither
sun nor stars appear ; they cannot dwell, nay, they
cannot fasten, upon any thing comfortable, or encour¬
aging ; thus it may be with them, and yet light is
sown for them. (4.) They had abundance of winter-
weather ; no small tempest — ijuA sn o\iyo(, cold
rain, and snow, and all the rigours of that season of
the year; so that they were ready to perish for
cold ; and all this continued many days. See what i
hardships those often undergo, who are much at sea,
beside the hazards of life they run ; and yet to get
gain there are still those who make nothing of all
this ; and it is an instance of the wisdom of Divine
Providence, that it disposes some to this employ¬
ment, notwithstanding the difficulties that attend it,
for the keeping up of commerce among the nations,
and the isles of the Gentiles particularly ; and Ze-
bulun can as heartily rejoice in his going out as Issa-
char in his tents. Perhaps Christ therefore chose
ministers from among sea-faring men, because they
had been used to endure hardness.
2. What means they used for their own relief ;
they betook themselves to all the poor shifts (for I
can' call them no better) that sailors in distress have
recourse to. (1.) When they could not make head
against the wind, they let the ship run adrift, find¬
ing it was to no purpose to ply either the oar or the
sail. When it is fruitless to 'struggle, it is wisdom
to yield. (2. ) They nevertheless did what they could
to avoid the present danger ; there was a little isl¬
and called Clauda, and when they were near that,
though they could not pursue their voyage, they
took care to prevent their shipwreck, and therefore |
so ordered their matters, that they did not run
against the island, but quietly run under it, v. 16.
(3.) When they were afraid they should scarcely
3ave the ship, they were busy to save the boat,
which they did with much ado. They had much
work to come by the boat, (t-. 16.) but' at last they
took it up. v. 17. That might be of use in any exi¬
gence, and therefore they made hard shift to'get it
into the ship to them. (4.) They used means which
were proper enough in those times, when the art of
navigation was far short of the perfection it is now
come to; they undergirded the ship, v. 17. They
bound the ship under the bottom of it with strong
cables, to keep it from bulging in the extremity of
the tempest. (5. ) For fear of falling into the quick¬
sands, they struck sail, and then let the ship go as
it would. It is strange how a ship will live at sea,
(so they express it,) even in very stormy weather,
if it have but sea-room ; and when the sailors can¬
not make the shore, it is their interest to keep as far
off it as they can. (6. ) The next day they lightened
the ship of its cargo, threw the goods and merchan¬
dises overboard, (as Jonah’s mariners did, ch. 1. 5.)
being willing rather to' be poor without them than
to perish with them. Skin for skin, and all that a
man has, will he gtve for his life. See what the
wealth of this world is ; how much soever it is
courted as a blessing, the time may come when it
will be a burthen, not only too heavy to be carried
safe of itself, but heavy enough to sink him that has
it. Riches are often kept by the owners thereof to
their hurt, (Eccl. 5. 13.) and parted with to their
good. But see the folly of the children of this world,
they can be thus prodigal of their goods when it is
for the saving of their lives, and yet how sparing of
them in works of piety and charity, and in suffering
for Christ, though they are told by eternal Truth
itself, that those shall be recompensed more than a
thousand fold in the resurrection of the just. They
went upon a principle of faith, who took joyfully the
spoiling of their goods, knowing in themselves that
they had in heaven a better and a more enduring
substance, Heb. 10. 34. Any man will rather make
shipwreck of his goods than of his life ; but many
will rather make shipwreck of faith and a good con¬
science than of their goods. (7.) The third day they
cast out the tacklings of the ship ; the utensils of it,
Armamenta, (so some render it,) as if it were a ship
of force. With us it is common to heave the guns
over-board in the extremity of a storm ; but what
heavy artillery' they had then w hich it was necessary
to lighten the ship of, I do not know ; and question
whether it were not then a vulgar error among sea¬
men thus to throw every thing into the sea, even
that which would be of great use in a storm, and no
great weight.
3. The despair which at last they were brought
to; (v. 20.) All hope that we should be saved was
then taken away. The storm continued, and they
saw no symptoms of its abatement ; we have known
very blustering weather to continue for some weeks.
The means they had used were ineffectual, so that
they were at their wits'-end ; and such was the con¬
sternation that this melancholy prospect put them
into, that they had no heart either to eat or drink.
They had provision enough on board, (y. 38.) but
such bondage were they under, through fear of
death, that they could not admit the supports of life.
Why did not Paul, by the power of Christ, and in
his name, lay this storm ? Why did he not say tc
the winds and waves, Peace, be still, as his Master
had done ? Surely it was because the apostles
wrought miracles for the confirmation of their doc¬
trine, not for the serving of a turn for themselves or
their friends.
21. But after long abstinence, Paul stooci
forth in the midst of them, and said, Sirs,
ye should have hearkened unto me, and not
have loosed from Crete, and to have gained
5263 THE ACr
this harm and loss. 22. And now I exhort
you to be of good cheer : for there shall be
no loss of any man's life among you, but of
the ship. 23. For there stood by me this
night the angel of God, whose I am, and
whom I serve, 24. Saying, P'ear not, Paul ;
thou must be brought before Caesar : and,
lo, God hath given thee all them that sail
with thee. 25. Wherefore, Sirs, be of good
cheer : for I believe God, that it shall be
even as it was told me. 26. Howbeit we
must be cast upon a certain island. 27.
But when the fourteenth night was come,
as we were driven up and down in Adria,
about midnight the shipmen deemed that
they drew near to some country ; 28. And
sounded, and found it twenty fathoms : and
when they had gone a little further, they
sounded again, and found it fifteen fathoms.
29. Then fearing lest they should have fal¬
len upon rocks, they cast four anchors out
of the stern, and wished for the day. 30.
And as the shipmen were about to flee out
of the ship, when they had let down the
boat into the sea, under colour as though
they would have cast anchors out of the
foreship, 31. Paul said to the centurion
and to the soldiers, Except these abide in
the ship, ye cannot be saved. 32. Then
the soldiers cut off the ropes of the boat,
and let her fall off 33. And while the day
was coming on, Paul besought them all to
take meat, saying, This day is the four¬
teenth day that ye have tarried, and conti¬
nued fasting, having taken nothing. 34.
Wherefore I pray you to take some meat;
for this is for your health : for there shall
not a hair fall from the head of any of you.
35. And when he had thus spoken, he took
bread, and gave thanks to God in presence
of them all ; and when he had broken it ,
he began to eat. 36. Then were they all
of good cheer, and they also took some meat.
37. And we were all in the ship two hun¬
dred threescore and sixteen souls. 38. And
when they had eaten enough, they lighten¬
ed the ship, and cast out the wheat into the
sea. 39. And when it was day they knew
not the land : but they discovered a certain
creek with a shore, into the which they
were minded, if it were possible, to thrust
in the ship. 40. And when they had taken
up the anchors, they committed themselves
unto the sea, and loosed the rudder-bands,
and hoisted up the mainsail to the wind, and
made toward shore. 41. And falling into
a place where two seas met, they ran the
ship aground ; and the forepart stuck fast,
and remained unmoveable, but the hinder
part was broken with the violence of the
S, XXVII.
waves. 42. And the soldiers’ counsel was
to kill the prisoners, lest any of them should
swim out and escape. 43. But the centu¬
rion, willing to save Paul, kept them from
their purpose ; and commanded that they
which could swim, should cast themselves
first into the sea, and get to land : 44. And
the rest, some on boards, and some on
broken pieces of the ship. And so it came
to pass, that they escaped all safe to land.
We have here the issue of the distress of Paul and
his fellow-travellers ; they escaped with their lives,
and that was all ; and that was for Paul’s sake. We
are here told, (y. 37.) what number there were on
board — mariners, merchants, soldiers, prisoners and
other passengers, in all two hundred seventy-six
souls ; this is taken notice of to make us the more
concerned for them in reading the story, that they
were such a considerable number, whose lives were
now in the utmost jeopardy, and one Paul among
them worth more than all the rest. We left them
in despair, giving up themselves for gone ; whether
they called every man on his God, as Jonah’s mari¬
ners did, we are not told ; it is well if the laudable
practice in a storm was not gone out of fashion, and
made a jest of. However, Paul among these sea¬
men was not, like Jonah among his, the cause of the
storm, but the comforter in the storm, and as much
a credit to the profession of an apostle as Jonah was
a blemish to his character as a prophet.
Now here we have,
I. The encouragement Paul gave them, by assur¬
ing them, in the name of God, that their lives should
all be saved, then when, in human appearance, all
hope that they should be saved was taken away.
Paul rescued them from their despair first, that
they might not die of that, and starve themselves in
that, and then they were in a fair way to be rescut d
from their distress, j^f ter long abstinence, as if they
were resolved not to eat, till they knew whether
they should live or die, Paul stood forth in the
midst of them. During distress hitherto Paul hid
himself among them, was one of the crowd, helped
with the rest to throw out the tackling ; ( v . 19. ) but
now he distinguished himself, and, though a prisoner,
undertook to be their counsellor and comforter.
1. He reproves them for not taking his advice,
which was to stay where they were, in the road of
Lasea ; (y. 8.) “ Ye should have hearkened to me,
and not have loosed from Crete, where we might
have made a shift to winter well enough, and then
we should not have gained this harm and loss, we
should have escaped them. Harm and loss in the
world, if sanctified to us, may be truly said to be
gain, for if they wean us from present things, and
awaken as to think of a future state, we are truly
gainers by them. Observe, They did not hearken
to Paul when he warned them of their danger, and
yet if they will but acknowledge their folly, and re¬
pent of it, he will speak comfort and relief to them
now that they are in danger ; so compassionate is
God to those that are in misery, though they bring
themselves into it by their own incogitancy, nay b\
their own wilfulness, and contempt of admonition.
Paul, before administering comfort, will first make
them sensible of their sin in not hearkening to him,
by upbraiding them with their rashness, and pro¬
bably, when he tells them of their gaining harm
and loss, he reflects upon what they promised them¬
selves by proceeding in their voyage, that they
should gain so much time, gain this and the other
point; “But,” says he, “you have gained nothing
but harm and loss ; how will you answer it ?” That
which they are blamed for, is, their loosing from
THE ACTS, XXVII. 269
Crete, where they were safe. Note, Most people
bring themselves into inconvenience, because they
do not know when they are well off, but gam harm
and loss by aiming, against advice, to mend them¬
selves.
2. He assures them that though they should lose
the ship, yet they should none of them lose their
lives; “You see your folly in not being ruled by
me:” he does not say, “Now therefore expect to
fare accordingly, you may thank yourselves if you
be all lost, they that will not be counselled, cannot
be helped.” No, “Yet now there is hope in Israel
concerning this thing ; your case is sad, but it is not
desperate, now I exhort you to be of good cheer.”
Thus we say to sinners that are convinced of their
sin and folly, and begin to see and bewail their error,
“ You should have hearkened unto us, and should
have had nothing to do with sin ; yet now we ex¬
hort you to be of good cheer ; though you would not
take our advice when we said, Do not presume, yei
take it now when we say, Do not despair.” They
had given up the cause, and would use no further
means, because all hope that they should be saved
was taken away. Now Paul quickens them to be¬
stir themselves yet in working for their own safety,
by telling them that if they would resume their
vigour they should secure their lives. He gives
them this assurance when they were brought to the
last extremity, for now it would be doubly welcome
to them to be told that not a life should be lost, when
they were ready to conclude they must inevitably be
all lost. He tells them, (1.) That they must count
upon the loss of the ship. Those who were interested
in that and the goods, were, probably, those greater
part that were for pushing forward the voyage, and
running the venture, notwithstanding Paul’s admo¬
nition, and they are made to pay for their rashness.
Their ship shall be wrecked. Many a stately,
strong, rich, gallant ship is lost in the mighty waters
in a little time, for vanity of vanities, all is vanity
and vexation of spirit. But, (2.) Not a life shall be
lost. This would be good news to those that were
ready to die for fear of dying, and whose guilty con¬
sciences made death look very terrible to them.
3. He tells them what ground he had for this as¬
surance ; that it is not a banter upon them, to put
them into humour, nor a human conjecture, but he
has a divine revelation for it, and is as confident of
it as that God is true, being fully satisfied that he
has his word for it. An angel of God appeared to
him in the night, and told him that for his sake they
should all be preserved, (v. 23 — 25.) which would
double the mercy of their preservation, that they
should have it not only by providence, but by pro¬
mise, and as a particular favour to Paul. Now ob¬
serve here,
(1. ) The solemn profession Paul makes of relation
to God, the God from whom he had this favourable
intelligence ; It is he, whose lam, and whom J serve.
He looks upon God, [1.] As his rightful Owner ;
who has a sovereign incontestable title to him, and
dominion over him ; whose I am. Because God
made us, and not we ourselves, therefore we are not
our own, but his. His we are by creation, f5r he
made us ; by preservation, for he maintains us ; bv
redemption, for he bought us. We are more his
than our own. [2.] As his sovereign Ruler and
Master, who, having given him being, has right to
give him law ; whom I serve. Because his we are,
therefore we are bound to seri’e him, to devote our¬
selves to his honour, and employ ourselves in his
work. It is Christ that Paul here has an eye to ;
he is God, and the angels are his, and go on his
errands ; Paul often calls himself a seri’ant of Jesus
Christ , he is his, and him he serves, both as a Chris¬
tian, ai.d as an apostle ; he does not say, “Whose
we are, and whom we serve,” for the most that
were present were strangers to him, but, “ Whose
I am, and whom I serve, whatever others do ; nay,
whom I am now in the actual service of, going to
Rome, not as you are, upon worldlv business, but to
appear as a witness for Christ.” STow this he tells
the company, that, seeing their relief coming from
his God, whose he was, and whom he served, thev
might thereby be drawn in to take him for their God,
and to serve him likewise ; for the same reason Jo¬
nah said to his mariners, I fear the Lord, the God
of heaven, who has made the sea and the dry land,
Jonah 1. 9.
(2. ) The account he gives of the vision he had ;
There stood by me this night an angel of God, a di¬
vine messenger, who had used formerly to bring him
messages from heaven ; he stood by him, visibly ap-
eared to him, probably, when he was awake upon
is bed. Though he was afar off upon the sea , (Ps.
65. 5.) in the uttermost parts of the sea, (Ps. 139. 9.)
yet that cannot intercept his communion with God,
nor deprive him of the benefit of divine visits.
Thence he can direct a prayer to God, and thither
God can direct an angel to him. He knows not
where he is himself, yet God’s angel knows where
to find him out. The ship is tossed with winds and
waves, hurried to and fro with the utmost violence,
and yet the angel finds a way into it. No storms or
tempests can hinder the communications of God’s
favour to his people, for he is a very present Help,
a Help at hand, even when the sea roars, and is
troubled, Ps. 46. 1, 3. We may suppose that Paul,
being a prisoner, had not a cabin of his ow n in the
ship, much less a bed in the captain’s cabin, but was
put down into the hold, (anv dark or dirty place was
thought good enough for him in common with the
rest of the prisoners,) and yet there the angel of God
stood by him. Meanness and poverty set none at a
distance from God and his favour. Jacob, when lie
has no pillow but a stone, no curtains but the clouds,
yet has a vision of angels. Paul had this vision but
this last night. He had himself been assured by a
former vision, that he should go to Rome, ( ch . 23.
11.) from which he might infer that he himself
should be safe ; but lie has this fresh vision to assure
him of the safety of those with him.
(3.) The encouragements that were given him in
the vision, v. 24. [1.] He is forbidden to fear.
Though all about him are at their wits’-end, and
lost in despair, vet, Fear not, Paul ; fear not their
fear, nor be afraid, Isa. 8. 12. Let the sinners m
Zion be afraid, but let not the saints be afraid, no
not at sea, in a storm ; for the Lord of hosts is with
them, and their place of defence shall be the muni¬
tions of rocks, Isa. 33. 14 — -16. [2.] He is assured
that for his part he shall come safe to Rome ; thou
must be brought before Czesar. As the rage of the
most potent enemies, so the rage of the most stormy
sea, cannot prevail against God’s witnesses till they
have finished their testimony. Paul must be pre¬
served in this danger, for he is reserved for further
service. This is comfortable to the faithful servants
of God in straits and difficulties, that, as long as God
has any work for them to do, their lives shall be
prolonged. .[3.] That for his sake all that were in
the ship with him should be delivered too, from pe¬
rishing in this storm. God hath given thee all them
that sail with thee. This angel that was ordered to
bring him this message, could have singled him out
from this wretched crew, and those that were his
friends too, and have carried them safe to shore, and
have left the rest to perish, because they would not
take Paul’s counsel. But God chooses rather, by
reserv ing them all for his sake, to shew what great
lessings good men are to the world, than by deli¬
vering him only to shew how good men are distin¬
guished from the world. God has given thee all
\ them that sail with thee, that is, spares them in an-
270
THE ACTS, XXVII.
swer to thy prayers, or for thy sake. Sometimes
good men deliver neither sons nor daughters, but
their own souls only, Ezek. 14. 18. But Paul here
delivers a whole ship’s crew, almost three hundred
souls. Note, God often spares wicked people for
the sake of the godly ; as Zoar for Lot’s sake, and as
Sodom might have been, if there had been ten righ¬
teous fiersons in it. 'The good people are hated and
persecuted in the world as if they were not worthy
to live in it, yet really it is for their sakes that the
world stands. If Paul had thrust himself needlessly
into bad company, he might justly have been cast
away with them, but God calling him into it, they
are preserved with him. And it is intimated, that
it was a great favour to Paul, and he looked upon it
to be so, that others were saved for his sake, They
are given thee ; there is no greater satisfaction to a
good man, than to know that he is a public blessing.
4. He comforts them with the same comforts where¬
with he himself was comforted; {y. 25.) “ Where¬
fore, Sirs, be of good cheer, you shall see even this
will end well ; for I believe God, and depend upon
his word, that it shall be even as it was told me.”
He would not require them to give credit to that
which he did not himself give credit to ; and there¬
fore solemnly professes that he believes it himself,
and the belief of it makes him easy ; “ I doubt not
but it shall be as it was told me.” Thus he staggers
not at the promise of God through unbelief. Hath
God spoken, and shall he not make it good? No
doubt he can, no doubt he will ; for he is not a man
that he should lie. And shall it be as God hath said ?
Then be of good cheer, be of good courage. God is
ever faithful, and therefore let all that have an in¬
terest in his promise be ever cheerful. If with God
saying and doing are not two things, then with us
believing and enjoying should not.
5. He gives them a sign, telling them particularly
what this tempestuous voyage would issue in 5 ( v .
26.) We must be cast upon a certain island, and
that will both break the ship, and save the passen¬
gers ; and so the prediction in both respects will be
fulfilled.” The pilot had quitted his post, the ship
was left to run at random, they knew not what lati¬
tude they were in, much less how to steer their
course, and yet Providence undertakes to bring them
to an island that shall be a refuge for them. vVhen
the church of God, like this ship, is tossed with tem¬
pests, and not comforted ; when there is none to
guide her of all her sons ; yet God can bring her
safe to shore, and will do it.
II. Their coming at length to an anchor upon ap
unknown shore, v. 2 7 — 29.
1. They had been a full fortnight in the storm,
continually expecting death ; the fourteenth night,
and not sooner, they came near land; they were that
night driven up and down in Adria, not in the Adri¬
atic gulph on which Venice stands, but in the Adri¬
atic sea, a part of the Mediterranean, containing
both the Sicilian and Ionian seas, and extending to
the African shore ; in this sea they were tossed, and
knew not whereabouts they were.
2. About midnight the mariners apprehended that
they drew near to some shore, which confirmed what
Paul had told them, that they must be driven upon
some island; to try whether it was so or no, they
sounded, in order to their finding the depth of the
water, for the water would be shallower as they drew
nearer to shore ; by the first experiment they found
they drew twenty fathom deep of water, and by the
next fifteen fathom; which was a demonstration that
they were near some shore ; God has wisely order¬
ed such a natural notice to sailors in the dark, that
they may be cautious.
3. They took the hint, and fearing rocks near the
shore, they cast anchor, and wished for the day ;
they durst not go forward for fear of rocks, and yet
would not go back in hope of shelter, but they woula
wait for the morning, and heartily wished for it ;
who can blame them when the affair came to a crisis?
When they had light, there was no land to be seen ;
now that there was land near them, they had no
light to see it by ; no marvel then they wished for
day. When those that fear God, walk in darkness,
and have no light, yet let them not say, The Lord
has forsaken us, or, Our God has forgotten us; but
let them do as these mariners did, cast anchor, and
wish for the day, and be assured that the day will
dawn. Hope is an anchor of the soul, sure and stead¬
fast, entering into that within the veil. Hold fast
by that, think not of putting to sea again, but abide
by Christ, and wait till the day break, and the sha¬
dows fee away.
III. The defeating of the sailors’ attempt to quit
the ship ; here was a new danger added to their dis¬
tress, which they narrowly escaped. Observe,
1. The treacherous design of the shipmen, and
that was to leave the sinking ship ; which, though a
piece of wisdom in others, yet in those that were in¬
trusted with the care of it, was the basest^ fraud that
could be ; ( v . 30.) They were about to fee out of the
ship, concluding no other than that when it run ashore
it must be broken all to pieces ; having the command
of the boat, the project was to get all of them into
that, and so save themselves, and leave all the rest
to perish. To cover this vile design, they pretend¬
ed they would cast anchors out of the fore-ship, or
carry them further off, and in order to’ that they let
down the boat, which they had taken in, (v. 16, 17.)
and were going into it, having agreed among them¬
selves, when they were in to make straight for the
shore. The treacherous seamen are like the trea¬
cherous shepherd, who flees when he sees the dan¬
ger coming, and there is most need of his help, John
10. 12. Thus true is that of Solomon, Confdence in
an unfaith ful man in time of trouble, is like a broken
tooth, or a foot, out of joint. Let us therefore cease
from man. Paul had, in God’s name, assured them
that they should come safe to land, but they will ra¬
ther trust their own refuge of lies than God’s word
of truth.
2. Paul’s discovery of it, and protestation against
it, v. 31. They all saw them preparing to go into
the boat, but were deceived by the pretence they
made ; only Paul saw through it, and gave notice to
the centurion and the soldiers concerning it, and told
them plainly, Except these abide in the ship, ye can¬
not be saved. The skill of a mariner is seen in a
storm, and in the distress of the ship, then is the
proper time for him to exert himself ; now the
greatest difficulty of all was before them, and there¬
fore the shipmen are now more necessary than ever
yet ; it was indeed not by any skill of their’s that they
were brought to land, for it was quite beyond their
skill, but now that they are near land, they must use
their art to bring the ship to it. When God has
done that for us which we could not, we must then
in his strength help ourselves. Paul speaks hu¬
manely, when he says, Ye cannot be saved except
these abide in the ship ; and he does not at all weaken
the assurances he had divinely given, that they should
infallibly be saved. God, who appointed the end,
that they should be saved, appointee! the means, that
they should be saved by the help of these shipmen ;
though if they had gone off, no doubt God would
have made his word good, some other way. Paul
.speaks as a prudent man, not as a prophet, when he
says, These are necessary to your preservation .
Duty is our’s, events are God’s ; and we do not trust
God, but tempt him, when we say, “ VVe put our¬
selves under his protection,” and do not use proper
means, such as are within our power, for our own
preservation.
3. The effectual defeating of it by the soldiers, v.
271
THE ACTS, XXVII.
32. It was no time to stand arguing the case with
the shipmen, and therefore they made no more ado,
but cut the rop.es of the boat, and though it might
otherwise have done them service in their present
distress, they chose rather to let it fall off, and lose
it, than suffer it to do them this dis-service. And
now the shipmen, being forced to stay in the ship
whether they would or no, are forced likewise to
work for the safety of the ship as hard as they could,
because if the rest perish they must perish with
them.
IV. The new life which Paul put into the com¬
pany, by his cheerful inviting them to take some
refreshment, and the repeated assurances given
them, that they should all of them have their lives
given them for a prey. Happy they who had such
a one as Paul in their company, who not only had
correspondence with Heaven, but was of a hearty
lively spifit with those about him, that sharpened
the countenance of his friend, as iron sharpens iron.
Such a friend in distress, when without are fightings,
and within are fears, is a friend indeed. Ointment
andiperfume rejoice the heart ; so doth the sweetness
of a man's friend by hearty counsel, Prov. 27. 10.
Such was Paul’s here to his companions in tribula¬
tion. The day was coming on ; they that wish for
the day, let them wait awhile, and they shall have
what they wish for ; the dawning of the day revived
them a little, and then Paul got them together.
1. He chid them for their neglect of themselves,
that they had so far given way to fear and despair,
as to forget or not to mind their food ; This is the
fourteenth day that ye have tarried, and continued
fasting , having taken nothing ; and that is not well,
v. 33. Not that they had all, or any of them, con¬
tinued fourteen days without any food, but they had
not had any set meal, as they used to have, all that
time ; they ate very little, next to nothing. Or,
“ You have continued fasting, you have lost your
stomach ; you have had no appetite at all to your
food, nor anv relish of it, through prevailing fear
and despair.” A very' disconsolate state is thus ex¬
pressed, (Ps. 102. 4. j I forget to eat my bread. It
is a sin to starve the body, and to deny it its neces¬
sary supports ; he is an unnatural man indeed, that
haieth his own flesh, and doth not nourish and che¬
rish it ; and it is a sore evil under the sun, to have a
sufficiency of the good things of this life, and not to
have power to use them, Eccl. 6. 2. If this arise
from the sorrow of the world, and from any inordi¬
nate fear or trouble, it is so far from excusing it, that
it is another sin, it is discontent, it is distrust of God,
it is all wrong. What folly is it to die for fear of
dying ! But thus the sorrow of the world works
death, while joy in God is life and peace in the
greatest distresses and dangers.
2. He courts them to their food ; (r. 34.) “ Where¬
fore I pray you to take some meat. We have a
hard struggle before us, must get to shore as well
as we can ; if our bodies be weak through fasting,
we shall not be able to help ourselves. ” The angel
bid Elijah, Arise and eat, for otherwise he would find
the journey too great for him, 1 Kings 19. 7. So
Paul will have these people eat, or otherwise the
waves will be too hard for them ; I pray you, T151-
** I exhort you, if you will be ruled by me,
take some nourishment ; though yovi have no appe¬
tite to it, though you have fasted away your stomach,
vet let reason bring you to it, for this is for your
health ; or rather your preservation, or safety, at this
time; it is for your salvation, you cannot without
nourishment have strength to shift for your lives. "
As he that will not labour, let him not cat ; so he
that means to labour, must eat. Weak and trem¬
bling Christians, that give way to doubts and fears
about their spiritual state, continue fasting from the
Lord’s supper, and fasting from divine consolations.
and then complain they cannot go on in their spiri¬
tual work and warfare, and it is owing to them¬
selves ; if they would feed and feast as they ought,
upon the provision Christ has made for them, they
would be strengthened, and it would be for their
souls' health and salvation.
3. He assures them of their preservation ; There
shall not a hair fall from the head of any of you. It
is a proverbial expression, denoting a complete in¬
demnity. It is used 1 Kings 1. 52. Luke 21. 18.
“ You cannot eat for fear of dying ; I tell you, you
are sure of living, and therefore eat. You will come
to shore wet and cold, but sound wind and limb ;
your hair wet, but not a hair lost.”
4. He himself spread their table for them ; for
none of them had any heart to do it, they were all
so dispirited; When he had thus spoken, he took
bread, fetched it from the ship’s stores, to which
every one might safely have access, when none of
them had an appetite. They were not reduced to
short allowance, as sailors sometimes are, when they
are kept longer at sea than they expected by dis¬
tress ot weather; they had plenty, but what good
did that do them, when they had no stomach ? We
have reason to be thankful to God, that we have not
only food to our appetite, but appetite to our food ;
that our soul abhors not even dainty meat, (Job 33.
20.) through sickness or sorrow.
5. He was chaplain to the ship, and they had rea¬
son to be proud of their chaplain ; he gave thanks to
God in presence of them all. We have reason to
think he had often prayed with Luke and Aristar¬
chus, and what others there were among them, that
were Christians, that they prayed daily together ; but
whether he had before this prayed with the whole
company promiscuously, is not certain ; now he gave
thanks to God in presence of them all, that they were
alive, and had lieen preserved hitherto, and that
they had a promise that their lives should be pre¬
served in the imminent peril now before them ; he
gave thanks for the provision they had, and begged
a blessing upon it. lie must in every thing give
thanks ; and must particularly have an eye to God
in receiving our food, for it is sanctified to us by the
word of God and prayer, and is to be received with
thanksgiving. Thus the curse is taken off from it,
and we obtain a covenant-right to it, and a covenant¬
blessing upon it, 1 Tim. 4. 3 — 5. And it is not by
bread alone that man lives, but by the word of God,
which must be met with prayer. He gave thanks
in presence of them all, not only to shew that he
served a Master he was not ashamed of, but to in¬
vite them into his service too. If we crave a bless¬
ing upon our meat, and give thanks for it in a right
manner, we shall not only keep up a comfortable
communion with God ourselves, but credit our pro¬
fession, and recommend it to the good opinion of
others.
6. He set them a good example ; When he had
given thanks, he brake the bread, (it was sea-bis¬
cuit,) and he began to eat ; whether they would be
encouraged or no, he would ; if they would be sullen,
and, like froward children, refuse their victuals, be¬
cause thev had not every thing to their mind, he
would eat his meat, and be thankful. Those that
teach others, are inexcusable, if they do not them¬
selves as thev teach ; and the most effectual way of
preaching is by example.
7. It had a happy influence upon them all ; (t». 36.)
Then were they all of good cheer. They then ven¬
tured to believe the message God sent them by Paul,
when thev plainly perceived that Paul believed it
himself, who was in the same common danger with
them. Thus God sends good tidings to the perish¬
ing world of mankind, by those who are of them¬
selves, and in the same common danger with them
selves, who are sinners too, and must be saved, if
272
THE ACTS, XXVII.
ever they be saved, in the same way in which they
persuade others to venture ; for it is a common sal¬
vation which they bring the tidings of ; and it is an
encouragement to people to commit themselves to
Christ as their Saviour, when those who invite them
to do so, make it to appear that they do so them¬
selves ; and it is here upon this occasion that the
number of the persons is set down, which we took
notice of before ; they were in all two hundred three¬
score and sixteen souls. See how many may be in¬
fluenced by the good example of one! They did all
eat, nay they did all eat enough, (v. 38.) they were
satiated with food, or filled with it ; they made a
hearty meal ; which explains the meaning of their
fasting before for fourteen days ; not that they did
not eat of all that time, but they never had enough
all that time, as they had now.
8. They once more lightened the ship, that it might
escape the better in the shock it was now to have ;
they had before thrown the wares and the tackle
overboard, and now the wheat, the victuals and pro¬
visions they had; better they should sink it, than that
it should sink them. See what good reason our Sa¬
viour had to call our bodily food meat that perishes l
We may ourselves be under a necessity of throwing
that away to save our lives, which we had gathered
and laid up for the support of our lives. It is pro¬
bable that the ship was over-loaded with the multi¬
tude of the passengers, (for this comes in just after
the account of the number of them,) and that obliged
them so often to lighten the ship.
V. Their putting to shore, and the staving of the
ship in the adventure. It was about break of day
when they ate their meat, and when it was fair day
they began to look about them ; and here we are
told,
1. That they knew not where they were; they
could not tell what country it was they were now
upon the coast of, whether it was Europe, Asia, or
Africa, for each had shores washed by the Adriatic
sea. It is probable that these shipmen had often
sailed this way, and thought they knew every coun¬
try they came near, perfectly well, and yet here
they were at a loss. Let not the wise man then glory
in his wisdom, since it may perhaps fail him thus
egregiously even in his own profession.
2. They observed a creek with a level shore, into
which they hoped to thrust the ship, v. 39. Though
they knew not what country it was, nor whether the
inhabitants were friends or foes, civil or barbarous,
they determined to cast themselves upon their
mercy ; it was dry land, which would be very wel¬
come to those that had been so long at sea. It was
pity but they had had some help from the shore, a
pilot sent them, that knew the coast, who might
steer their ship in, or another second ship, to take
some of the men on board. Those who live on the
sea-coast, have often opportunity of succouring those
who are in distress at sea, and of saving precious lives,
and they ought to do their utmost in order to it, with
all readiness and cheerfulness ; for it is a great sin,
and very provoking to God, to forbear to deliver
them that are driven unto death, and are ready to
be slain ; and it will not serve for an excuse to say,
Behold, we knew it not ; when either we did, or
might, and should, have known it, Prov. 24. 11, 12.
I have been told there are some, and in our own na¬
tion too, who, when from the sea-coast they see a ship
in distress, and at a loss, will, by misguiding fires cr
otherwise, purposely lead them into danger, that the
lives may be lost, and they may have the plunder of
the ship. One can scarce believe that any of the
human nature could possibly be so wicked, so bar¬
barously inhuman, and should have so much of the
Devil in them ; if there be, let them know of a truth,
that they shall have judgment without mercy, who
have shewed no mercy.
3. They made straight to the shore with wind and
tide ; ( v . 40. ) They took up the anchors, the four
anchors which they cast out of the stern, v. 29. Some
think that they took pains to weigh them up, hop¬
ing they should have use for them again at the shore ;
others, that they did it with such precipitation, that
they were forced to cut the cables, and leave them;
the original will admit either; they then committed
themselves to the sea, the wind standing fair to carry
them into the port, and they loosed the rudder-bands,
which were fastened during the storm, for the
greater steadiness of the ship, but, now that they
were putting into the port, were loosed, that the pilot
might steer with the greater freedom ; they then hoist¬
ed up the main-sail to the wind, and made towards
shore. The original words here used for the rud¬
der-bands, and the main-sail, find the critics a great
deal of work to accommodate them to the modem
terms ; but they need not give us any difficulty, who
are content to know that when they saw the shore,
they hastened to it as fast as they could ; and per¬
haps made more haste than good speed. And should
not a poor soul that has long been struggling with
winds and tempests in this world, long to put into
the safe and quiet haven of everlasting rest ? Should
it not get clear from all that which fastens it to this
earth, and straitens the out-goings of its pious and
devout affections heavenward ? And should it not
hoist up the main-sail of faith to the wind of the
Spirit, and so with longing desires make to shore.
4. They made a shift among them to run the ship
aground', in a shelf, or bed of sand, as it should
seem, or an isthmus, or neck of land, washed with
the sea on both sides, and therefore two seas are said
to meet upon it, and there the fore part stuck fast ;
and then, when it had no liberty to play, as a ship
has when it rides at anchor, but remained unmovea¬
ble, the hinder part would soon be broken of course
by the violence of the waves. Whether the ship-
men did not do their part, being angry that they
were disappointed in their design to escape, and
therefore wilfully ran the ship aground, or whether
we may suppose that they did their utmost to save
it, but God in his providence over-ruled, for the ful¬
filling of Paul’s word, that the ship must be lost, {v.
22. ) I cannot say ; but this we are sure of, that God
will confirm the word of his servants, and perform
the counsel of his messengers, Isa. 44. 26. The ship,
; that had strangely weathered the storm in the vast
ocean, where it had room to roll, is dashed to pieces
when it sticks fast. Thus if the heart fixes in the
world, in love and affection, and adherence to it, it
is lost ; Satan’s temptations beat against it, and it is
gone ; but as long as it keeps above the world, though
it be tost with its cares and tumults, there is hope of
it. They had the shore in view, and yet suffered
shipwreck in the harbour, to teach us never to be
secure.
VI. A particular danger that Paul and the rest of
the prisoners were in, beside their share in the com¬
mon calamity, and their deliverance from it.
1. In this critical moment, when every man hung
in doubt of his life, the soldiers advised the killing of
the prisoners that were committed to their custody,
and whom they were to give account of, lest any of
them should swim out, and escape, v. 42. '1 here
was no great danger of that, for they could not
escape far, weak and weary as they were ; and under
the eye of so many soldiers that had the charge of
them, it was not likely they should attempt it ; and
if it should so happen, though they might be ob¬
noxious to the law for a permissive escape, yet in
such a case as this, equity would certainly relieve
them. But it was a brutish barbarous motion, and
so much the worse, that they were thus prodigal of
other people’s lives, when without a miracle of mer
: cy they must lose their own.
rlHE ACTS XXVIII.
273
2. The centurion, for Paul’s sake, quashed this
motion presently. Paul had found favour with him,
whose prisoner he was, as Joseph with the cu/itain
of the guard. Julius, though he despised Paul’s ad¬
vice, (u. 11.) yet he afterwards saw a great deal of
.cause to respect him, and therefore being willing to
save Paul, he stayed the execution of that bloody
project, and in favorem vitx — from a regard to his
life, he kefit them from their purpose. It does not
appear that they were any of them malefactors con¬
victed, but only suspected, and waiting their trial,
and in such a case as this, better ten guilty ones
should escape than one that was innocent be slain.
As God had saved all in the ship for Paul’s sake, so
here the centurion saves all the prisoners for his
sake ; such a diffusive good is a good man !
VII. The saving of the lives of all the persons in
the ship, by the wonderful providence of God. When
the ship broke under them, surely there was but a
step between them arid death ; and yet infinite mer¬
cy .literposed, and that step was not stepped.
1. Some were saved by swimming ; The centurion
commanded his own soldiers in the first place, as
many of them as could swim, to get to land first, and
to be ready to receive the prisoners, and prevent
their escape. The Romans trained up their youth,
among other exercises, to that of swimming, and it
was often of service to them in their wars : Julius
Caesar was a famous swimmer. It may be very use¬
ful to those who deal much at sea, but otherwise
perhaps more lives have been lost by swimming in
sport, and learning to swim, than have been saved
by swimming for need.
2. The rest with much ado scrambled to the
shore, some on boards that they had loose with
them in the ship, and others on the broken pieces of
the ship, every one making the best shift he could
for himself and his friends, and the more busy be¬
cause they were assured their labour should not be
in vain ; but so it came to pass, that through the good
providence of God none of them miscarried, none
of them were by accident turned off, but they escap¬
ed all safe to land. See here an instance of the spe¬
cial providence of God in the preservation of peo¬
ple’s lives, and particularly in the deliverance of
many from perils by waters ; ready to sink, and yet
kept from sinking, the deep from swallowing them
up, and the water-floods from overflowing them ;
the storm turned into a calm, they rescued from the
dreaded sea, and brought to the desired haven. O
that men would praise the Lord for his goodness !
Ps. 107. 30, 31. Here was an instance of the per¬
formance of a particular word of promise which God
gave, that all the persons in this ship shottld be saved
for Paul’s sake. Though there be great difficulty
in the way of the promised salvation, yet it shall
without fail be accomplished ; and even the wreck
of the ship may furnish out means for the saving of
the lives ; and when all seems to be gone, all proves
to be safe ; though it be on boards, and broken pieces
of the ship.
CHAP. XXVIII.
We are the more concerned to take notice of, and to improve,
what is here recorded concerning blessed Paul, because,
after the story of this chapter, we hear no more of him in
the sacred history, though we have a great deal of him yet
before us in his epistles ; we have attended him through
several chapters from one judgment-seat to another, and
could at last" have taken leave of him with the more plea¬
sure, if we had left him at liberty ; but in this chapter we
are to condole with him, and yet congratulate him. I.
We condole with him as a poor shipwrecked passenger,
stript of all: and yet congratulate him, 1. As sinsrularly
owned by his God in his distress, preserved himself from
receiving hurt by a viper that fastened on his hand, ■ (v.
1. . 6.) and being made an instrument of much good in the
island on which they were cast, in healing many that were
sick, and particularly the father of Publius, the chief man of
Vol. vi. — 2 M
the island, v. 7 . . 9. 2. As much respected by the people
there, v. 10. 11. We condole with him as a poor confined
prisoner, carried to Home under the notion of a criminal
removed by habeas corpus; (v. 11 . . 16.) and yet we eon
grutulate him, I. Upon the icspect sliewtd him by the
Christians at Rome, who came a great way to meet him,
v. 15. 2. Upon the iavour lie found witu the captain of the
guard, into whose euslody he was delivered, whosullertd
him to dwell by himself, and did not pul him in the com¬
mon prison, v. 16. 3. Upon the free confei cnee he had with
the Jews at Rome, both about Ins own atf.ir, (». 17 . . 22.)
and upon the head of the Christian religion m general;
(v. 23.) the issue of which was, that God was glorified)
many were edified, the rest left inexcusable, and the apos¬
tles justified -in preaching the gospel to the Gentiles, v.
24 . . 29. 4. Upon the undisturbed liberty he had to preach
the gospel to all comers in his own house for ttvo years
together, v. 30, 31.
1. 4 PS D when they were escaped, then
jTjL they knew that the island was call¬
ed Melita. 2. And the barbarous people
shewed us no little kindness : lor they kin¬
dled a fire, and received us every one, be¬
cause of the present rain, and because of
the cold. 3. And when Paul had gathered
a bundle of sticks, and laid them on the
fire, there came a viper out of the heat,
and fastened on his hand. 4. And when
the barbarians saw the venemnus beast
hang on his hand, they said among them¬
selves, No doubt, this man is a murderer,
whom, though he hath escaped the sea,
yet vengeance sufferet h not to live. b. A nd
he shook off the beast into the fire, and felt
no harm. 6. Howbeit, they looked w hen
he should have swollen, or fallen down
dead suddenly : but after they had looked
a great while, and saw no harm come to
I him, they changed their minds, and said
that he was a god. 7. In the s tine quar¬
ters were possessions of the chief man of
the island, w hose name was Publius ; w ho
received us, and lodged us three days cour¬
teously. 8. And it came to pass, that the
father of Publius lay sick of a fever and of
a bloody flux ; to whom Paul entered in,
and prayed, and laid his hands on him, and
healed him. 9. So when this was done,
others also, which had diseases in the isl¬
and, came, and were healed: 10. \\ ho
also honoured us with many honours; and
when we departed, they laded vs with such
things as were necessary.
What a great variety of places and circumstances
do we find Paul in ! He was a planet, and not a fixed
star. Here we have him in an island, to which in
all probability he had never come, if he had not been
thrown upon it by a storm ; and yet it seems God
has work for him to do here. Even stormy winds
fulfil God’s counsel ; and an ill wind indeed it is,
that blows nobody any good ; this ill wind blew good
to the island of Melita ; for it gave them Paul’s com¬
pany for three months, who was a blessing to everv
place he came to. This island was called Melita ,
lying between Sicilv and Africa ; twenty miles long,
and twelve broad ; it lies farthest from the continent
of any island in the Mediterranean ; it is about sixty
1 miles from Sicily'. It has been famous since lor the
'74 THE. ACTS, XXVI11.
knights of Malta, who, when the Turk? over-ran
that part of Christendom, made a noble stand, and
gave some check to the progress of their arms.
Now here we have,
I. The kind reception which the inhabitants of
this island gave to the distressed strangers that were
shipwrecked on their coast; ( v . 2.) The barbarous
people shewed us no little kindness. God had pro¬
mised that there should be no loss of any man’s life ;
and as for God, his work is perfect ; if they had
escaped the sea, and, when they came ashore, had
perished for cold or want, it had been all one ; there¬
fore Providence continues its care of them, and what
benefits we receive by the hand of man must be
acknowledged to come from the hand of God ; 'for
every creature is that to us, and no more, than he
makes it to- be ; and when he pleases, as he can
make enemies to be at peace, so he can make stran¬
gers to be friends, friends in need, and those are
friends indeed ; friends in adversity, and that is the
ime that a brother is born for. Observe,
1. The general notice taken of the kindness which
the natives of Malta shewed to Paul and his com¬
pany ; they are called barbarous people, because
they did not, in language and customs, conform
either to the Greeks or Romans, who looked (su¬
perciliously enough) upon all but themselves as bar¬
barians, though otherwise civilized enough, and per¬
haps in some cases more civil than they. These
barbarous people, however they were called so,
were full of humanity ; they shewed us no little kind-
nes -. So far were they from making a prey of this
sh i.vreck, as manv, I fear, who are called Chris¬
tie i people, would have done, that they laid hold on
it as an opportunity of shewing mercy i The Sama¬
ritan is a better neighbour to the poor wounded man,
'han the priest or Lexnte. And verily we have not
found greater humanity among Greeks or Romans,
or Christians, than among those barbarous people ;
and it is written for our imitation, that we may hence
learn to be compassionate to those that are in distress
and misery, and to relieve and succour them to the
utmost of our ability, as those that know we our¬
selves are also in the body ; we should be ready to
entertain strangers, as Abraham, who sat at his tent
door to invite passengers in, (Heb. 13. 2.) but espe¬
cially strangers in distress, as these were. Honour
all men. If Providence hath so appointed the bounds
of our habitations, as to give us an opportunity of be¬
ing frequently serviceable to persons at a loss, we
should not place it among the inconveniencies of our
lot, but the advantages of it ; because it is more blessed
to give than to receive. Who knows but these bar¬
barous people had their lot cast in this island for
such a time as this !
2. A particular instance of their kindness ; They
kindled a fire,, in some large hall or other, and they
received us every one ; made room for us about the
fire, and bid us all welcome, without asking either
what country we were of, or what religion. In
swimming to the shore, and coming on the broken
pieces of the ship, we must suppose that they were
sadly wet, that they had not a dry thread on them ;
and, as if that were not enough, to complete the
deluge, waters from above met those from below,
and it rained so hard, that that would wet them to
the skin presently ; and it was a cold rain too ; so
that they wanted nothing so much as a good fire,
(for they had eaten heartily but just before on ship¬
board,) and that they got for them presently, to
warm them, and dry their clothes. It is sometimes
as much a piece of charity to poor families, to sup¬
ply them with fuel, as with food or raiment. Be ye
warmed, is as necessary as, Be ye filled: When
in the extremities of bad weather we find ourselves
fenced against the rigours of the season, by the ac¬
commodations of a warm house, bed, clothes and a
good fire, we should think how many lie exposed to
the present rain, and to the cold, and pity them, and
pray for them, and help them if we can.
II. The further danger that Paul was in by a
viper's fastening on his hand, and the unjust con¬
struction that the people put upon it. Paul is among
strangers, and appears one of the meanest and most
contemptible of the company, therefore God dis¬
tinguishes him, and soon makes him to be taken
notice of.
1. When the fire was to be made, and to be made
bigger, that so great a company might all have the
benefit of it, Paul was as busy as any of them in
gathering sticks, v. 3. Though he was free from
all, and of greater account than any of them, yet he
made himself servant of all. Paul was an industri
ous active man, and loved to be doing when any
thing was to be done, and never contrived to take
his ease. Paul was a humble self-denying man, and
would stoop to any thing by which he might be
serviceable, even to the gathering of sticks to make
a fire of. We should reckon nothing below us but
sin, and be willing to condescend to the meanest of¬
fices, if there be occasion, for the good of our bre¬
thren. The people were ready to help them ; yet
Paul, wet and cold as he is, will not throw it all upon
them, but will help himself. They that receive
benefit by the fire, should help to carry fuel to it.
2. The sticks being old dry rubbish, it happened
there was a viper among them, that lay as dead till
it came to the heat, and then revived, or lay quiet
till it felt the fire, and then was provoked, and flew
at him that unawares threw it into the fire, and
fastened upon his hand, v. 3. Serpents and such
venemous creatures commonly lie among sticks ;
hence we read of him that leans on the wall, and a
serpent bites him, Amos 5. 19. It was so common,
that people were by it frightened from tearing
hedges; (Eccl. 10. 8.) Whoso breaketh a hedge, a
serpent shall bite him. As there is a snake under
the green grass, so there is often under the dry
leaves. See how many perils human life is exposed
to, and what danger we are in from inferior crea¬
tures, which are many of them become enemies to
men, since men became rebels to God ; and what a
mercy it is, that we are preserved from them as we
are ! We often meet with that which is mischievous,
where we expect that which is beneficial ; and many
come by hurt when they are honestly employed, and
in the way of their duty.
3. The barbarous people concluded, that Paul,
being a prisoner, was certainly a murderer, who had
appealed to Rome, to escape justice in his own
country, and that thisviper was sent by divine justice,
to be the avenger of blood ; or, if they were not
aware that he was a prisoner, they supposed that
he was in his flight ; and when they saw the venemous
animal hang on his hand, which, it seems, he could
not, or would not, immediately throw off, but let it
hang, they concluded, “ JVo doubt, this man is a mur¬
derer, has shed innocent blood, and therefore, though
he has escaped the sea, yet divine vengeance pursues
him, and fastens upon him now that he is pleasing
himself with the thoughts of that escape, and will
not suffer him to live.” Now in this we may see,
(1.) Some of the discoveries of natural light;
they were barbarous people, perhaps had no books
of learning among them, and yet they knew natu¬
rally, [l.j That there is a God that governs the
world, and a providence that presides in all occur¬
rences ; that things do not come to pass by chance,
no not such a thing as this, but by divine direction.
[2.] That evil pursues sinners ; that there are
good works which God will reward, and wicked
works which he will punish ; there is a divine ne¬
mesis — a vengeance, which sooner or later will
reckon for enormous crimes. They believe not only
THE ACTS, XXVIII.
that there is a God, but that this God has said, Vtn-
eance is mine, I wifi repay even to death. [3.]
hat murder is a heinous crime, and which shall not
long go unpunished ; that whoso sheds man’s blood,
if his blood be not shed by man, by the magistrate,
as it ought to be, it shall be shed by the righteous
Judge of heaven and earth , who is the Avenger of
wrong. Those that think they shall go unpunished
in any evil way, will be judged out of the mouth of
these barbarians, who could say, without book, ll'oe
to the wicked, for it shall be ill with them, for the re¬
ward of their hands shall be given them. rI hose who,
because they have escaped many judgments, are se¬
cure, and say, IVe shall have peace, though we go
on ; and have their hearts so much the more set to
do evil, because sentence against their evil works is
not executed s/ieedily ; may learn from these illite¬
rate people, that, though malefactors have escaped
the vengeance of the sea, yet there is no outrunning
divine justice ; vengeance suffers not to live. In Job’s
time you might ask them that go by the way, ask the
next body you met, and they would tell you, that the
wicked is reserved to the day of destruction.
(2.) Some of the mistakes of natural light, which
needed to be rectified by divine revelation ; in two
things their knowledge was defective: [1.] That
they thought all wicked people are punished in this
life ; that divine vengeance never suffers great and
notorious sinners, such as murderers are, to live
long ; but that if they come ufi out of the flit, they
shall be taken in the snare, ( Jer. 48. 43, 44. ) if they
flee from a lion, a. bear shall meet them, (Amos 5.
19.) if they escape being drowned, a viper shall
fasten upon them : whereas it is not so ; the wicked,
even murderers, sometimes live, become old, yea are
mighty in /tower ; for the day of vengeance isto come
in the other world, the great day of wrath ; and
though some are made examples of in this world, to
prove that there is a God and a providence ; yet
many are left unpunished, to prove that there is a
judgment to come. [2.] That they thought all who
were remarkably afflicted in this life, were wicked
people ; that a man on whose hand a viper fastens,
may from thence be judged to be a murderer ; as if
these on whom the tower in Siloam fell, must needs
be greater sinners than all in Jerusaletn. This mis¬
take Job’s friends went upon, in their judgment upon
his case ; but divine revelation sets this matter in a
true light — that all things come ordinarily alike to
all ; that good men are oftentimes greatly afflicted
in this life, for the exercise and improvement of their
faith and patience.
4. When he shook off the viper from his hand, yet
they expected that divine vengeance would ratify
the censure they had passed, and that he would have
swollen and burst, through the force of the poison,
or that he should have fallen down dead suddenly.
See how apt men are, when once they have got an
ill opinion of a man, though ever so unjust, to abide
by it, and to think that God must necessarily confirm
and ratify their peevish sentence ! It was well they
did not knock him down themselves, when they saw
he did not swell and fall down ; but so considerate
they are, as to let Providence work, and to attend
the motions of it.
III. Paul’s deliverance from the danger, and the
undue construction the people put upon that ; The
vi/ier’s fastening on his hand, was a trial of his faith ;
and it was found to firaise, and honour, andglory : for,
1. It does not appear that it put him into any fright
or confusion at all ; he did not shriek or start, nor,
as it would be natural for us to do, throw it off with
terror and precipitation ; for he suffered it to hang
on so long, that the people had time to take notice
of it, and to make their remarks upon it. Such a
wonderful presence of mind he had, and such a com¬
posure, as no man could have upon such a sudden
accident, but by the special aids of divine grace, and
the actual belief and consideration of that word if
Christ concerning his disciples, (Mark 16. 18.) 'liny
shall take u/i ser/ients. This is to have the heart
fixed, trusting in God.
2. He carelessly s/.ook off the vij.tr into the fire,
withe ut any difficulty, calling for help, or anv mear.s
used to loosen its hoid ; and it is pr< bable that it was
consumed in the fire. Thus in the strength of the
grace of Christ, believers shake iff the temptations
of featan, with a holy resolution, sat ing, as Christ did,
Get thee behind me, Satan ; the Lord ubuke thee ;
and thus they kie/i themselves, that the wicked one
toucheth them rLot, so as to fasten upon them, 1 John
5. 18. When we despise the censures and reproaches
of men, and look upon them with a holy contempt
hat ing the testimony of conscience for us, then we
do, as Paul here, shake off the vi/ur into the fre. It
does us no harm, except we ei her fret at it, or l.e
deterred by it from our duty, or be provoked to
render railing for railing.
3. He was never the worse. They that thought
it would have been his death, looked a great while,
but saw no harm at all come to him. God hereby
intended to make him remarkable among these bar
barous people, and so to make way for the enter
tainment of the gospel among them. It is reported
that after this, no venomous creature would live in
that island, any more than in Ireland ; but I do net
find that the matter of fact is confirmed, though the
Popish writers speak of it with assurance.
4. They then magnified him as much as before
they had vilified him ; They changed their minds ,
and said that he was a god ; an immortal god ; for thev
thought it impossible that a mortal man should have
a viper hang on his hand so long, and be never the
worse. See the uncertainty of popular opinion, how
it turns with (he wind, and how apt it is to ran into
extremes both ways ; from sacrificing to Paul and
Barnabas, to stoning of them ; and here, from con¬
demning him as a murderer, to idolizing him as a god 1
IV. The miraculous cure of an old gentleman that
was ill of a fever, and of others that were otherwise
diseased, by Paul. And with these confirmations
of the doctrine of Christ, no doubt there was a faith¬
ful publication of it. Observe,
1. The kind entertainment which Publius, the
chief man of the island, gave to these distressed
strangers ; he had a considerable esta'e in the island,
and, some think, was governor, and he received
them, and lodged them three days very courteously,
that they might hav e time to furnish themselves in
other places at the best hand. It is happy "hen
God gives a large heart to those to whom he hns
given a large estate. It became him who was the
chief man of the island, to he most hospitable and
generous ; who was the richest man, to be rich in
good works.
2. The illness of the father of Publius; he lay
sick of a fever and a bloody flux ; which often go
together, and, when they do, are ci mmonlv fatal.
Providence ordered that he should he ill just at this
time, that the cure of him might he a present recom¬
pense to Publius for his generosity, and the cure of
him by miracle a recompense particularly for his
kindness to Paul, whom he received in the name of
a firo/ihet, and had this prophet’s reward.
3. His cure ; Paul took cognizance of his case,
and though we do not find he was urged to it, for
they had no thought of any such thing, yet he en¬
tered in, not as a physician to heal him by medicines,
but as an apostle to heal him by miracle ; and he
] craved to God, in Christ’s name, fi r his cure, and
then laid his hands on him, and he was perfectly well
in an instant. Though he must needs be in yeas-,
yet he recovered his health, and the lengthenmg out
of life yet longer would be a mercy to him.
276
THE ACTS, XXVIII.
4. The cure of many others, who were invited by I
this cure to apply themselves to Haul ; if he can heal
diseases so easily, so effectually, he shall soon have
an abundance of patients ; and lie bid them all wel¬
come, and sent them away with what they came for.
He did not plead that he was a stranger there,
thrown accidt ntly among them, under no obligations
to them, and waiting to be gone by the first oppor¬
tunity, and therefore might be excused from receiv¬
ing their applications. No, a good man will endea¬
vour to do good, wherever the providence of God
casts him. Paul reckoned himself a debtor, not
only to the Greeks, but to the barbarians, and
thanked God for an opportunity of being useful
among them. Nay, he was particularly obliged to
these inhabitants of Malta for the seasonable shelter
and supply they had afforded him, and hereby he
did in effect discharge his quarters ; which should
encourage us to entertain strangers, for some thereby
have entertained angels, and some apostles, una¬
wares ; God will not lie behind-hand with any for
kindness shewn to his people in distress. We have
reason to think, that Paul with these cures, preached
the gospel to them, and that, coming thus confirmed
and recommended, it was generally embraced among
them. And if so, never were any people so enriched
by a shipwreck on their coasts as these Maltese were.
V, The grateful acknowledgment which even
these barbarous people made of the kindness Paul
had donq them, in preaching Christ unto them. They
were civil to him, and to the other ministers that
were with him, who, it is likely, were assisting to
him in preaching among them, v. 10.
1. They honoured us with many honours ; they
shewed them all possible respect ; they saw God
honoured them, and therefore they justly thought
themselves obliged to honour them ; and thought
nothing too much by which they might testily the
esteem they had for them. Perhaps, they made
them free of their island by naturalizing them, and
admitted them members of their guilds and frater¬
nities. The faithful preachers of the gospel are
worthy of a double honour, then especially when
they succeed in their labours.
2. When we departed, they loaded us with such
things as were necessary ; or, they put on board such
things as we had occasion for. Paul could not labour
.vith his hands here, for he had nothing to work
upon, and therefore accepted the kindness of the
good people of Melita, not as a fee for his cures,
(freelv he had received, and freely he gave,) but
as the relief of his wants, and tlieir’s that were with
him. And having reaped of their spiritual things,
it was but just they should make them those returns,
1 Cor. 9. 11.
1 1 . And after three months we departed
in a ship of Alexandria, which had win¬
tered in the isle, whose sign was Castor and
Pollux. 12. And landing at Syracuse, we
tarried there three days. 13. And from
thence we fetched a compass, and came to
Rhegium : and after one day the south
wind blew, and we came the next day to
Puteoli : 14. Where we found brethren,
and were desired to tarry with them seven
days : and so we went toward Rome. 15.
And from thence, when the brethren heard
of us, they came to meet us as far as Ap-
pii-forum, and the Three taverns : whom
when Paul saw, he thanked God, and took
courage. 16. And when we came to Rome,
the centurion delivered the prisoners to the
captain of the guard : but Paul was suffered
to dwell by himself with a soldier that kept
him.
We have here the progress of Paul’s voyage to¬
wards Rome, and his arrival there at length ; a
rough and dangerous voyage he had had hitherto,
and narrowly escaped with his life, but after a storm
comes a calm, the latter part of his voyage was easy
and quiet ;
Per varios casus, per tot discrinuna rerum,
Tendimus in Latium - - —
Through various hazards and events we move
To Latium.
Tendimus ad ccelum.
We make for heaven.
- - - Dabit Deus his quoque finem.
To these a period will be fix’d by Heaven.
We have here,
I. Their leaving of Malta ; that island was a
happy shelter to them, but it was not their home ;
when they are refreshed they must to sea again.
The difficulties and discouragements we have met
with in our Christian course must not hinder us from
pressing forward. Notice is here taken,
1. Of the time of their departure ; after three
months, the three winter-months. Better lie by,
though they lay upon charges, than go forward w hile
the reason was dangerous. Paul had warned them
against venturing to sea in winter-weather, and they
would not take the warning ; but now that they had
learned it by the difficulties and dangers they had
gone through, he needed not to warn them : their
learning did them good when they had paid dear for
it. Experience is therefore called the mistress of
fools, because they are fools that will not learn till
experience has taught them.
2. Of the ship in which they departed ; it was in
a ship of Alexandria ; so was that which was cast
away, ch. 27. 6. This ship had wintered in that isle,
and was safe. See what different issues there are of
men’s undertakings in this world. Here were two
ships, both of Alexandria, both bound for Italy,
both thrown upon the same island, but one is wrecked
there, and the other is saved ; such occurrences may
often be observed. Providence sometimes favours
those that deal in the world, and prospers them, that
people maybe encouraged to set their hands to world¬
ly business ; at other times Providence crosses them,
that people may be warned not to set their hearts
upon it. Events are thus varied, that we may learn
both how to want, and how to abound. The histo¬
rian takes notice of the sign of the ship, which, pro¬
bably, gave it its name, it was Castor and Pollux ;
those little foolish pagan deities, that the poets had
made to preside over storms, and to protect seafaring
men, as gods of the sea, were painted or graven upon
the fore-part of the ship, and thence the ship tooK.
its name. I suppose this is observed for no other
reason than for the better ascertaining of the story ;
that ship being well known by that name and sign,
by all that dealt between Egypt and Italy. Dr.
Lightfoot thinks, that Luke mentions this circum¬
stance, to intimate the men’s superstition, that they
hoped they should have better sailing under this
badge than they had had before.
II. Their landing in or about Italy, and the pursu¬
ing of their journey toward Rome.
1. They landed first at Syracuse in Sicily, the
chief city of that island ; there they tarried three
days, probably having some goods to put ashore, or
some merchandise to make there ; for it seems to
have been a trading voyage that this ship made.
Paul had now his curiosity gratified with the siaht of'
places he had often heard of, and wished to see ;
particularly Syracuse, a place of great antiquity and
27 7
THE ACTS, XXVIII.
note ; and yet, it should seem, there were no Chris¬
tians there.
2. From Syracuse they came to Rhegium, a city
in Italy, directly opposite to Messina in Sicily, be¬
longing to the kingdom of Calabria or Naples ; there,
it seems, they stayed one day. And a very formal
story the Romish legends tell of Paul’s preaching
here at this time, and the fish coming to the shore to
hear him ; that with a candle he set a stone pillar
on fire, and by that miracle convinced the people of
the truth of his doctrine, and they were many of
them baptized, and he ordained Stephen, or.e of his
companions in this voyage, to lie their bishop ; and
ill this, thev tell you. was (lone in this one day ;
whereas it does, not appear that they did so much as
go ashore, but only came to an anchor in the road.
3. From Rhegium they came to Puteoli, a sea-port
town not far from Naples, now called Pozzolana ;
the ship of Alexandria was bound for that part, and
therefore there Paul, and the rest that were bound
for Rome, were put ashore, and went the remainder
of their way by land. At Puteoli they found bre¬
thren, Christians. Who brought the knowledge of
Christ hither, we are not told, but here it was, so
wonderfully did the leaven of the gospel diffuse its
savour. God has many that serve and worship him
in places where we little think he has. And, ob¬
serve, (1.) Though it is probable there were but
few brethren in Puteoli, yet Paul found them out;
either they heard of him, or he inquired them out,
but as it were by instinct they got together. Brethren
in Christ should find out one another, and keep up
communion with each other, as those of the same
country do in a foreign land. (2. ) They desired Paul
and his companions to tarry with them seven days,
that is, to forecast to stay at least one Lord’s day
with them, and to assist them in their public worship
that day. They knew not whether ever they should
see Paul at Puteoli again, and therefore he must not
go, but he must give them a sermon or two, or more.
And Paul was willing to allow them so much of his
time ; and the centurion under whose command
Paul now was, perhaps having himself friends or
business at Puteoli, agreed to stay one week there,
to oblige Paul.
4. From Puteoli they went forward toward Rome ;
whether they travelled on foot, or whether they had
beasts provided for them to ride on, (as ch. 23. 24.)
does not appear ; but to Rome they must go ; and
this is their last stage.
III. The meeting which the Christians at Rome
gave to Paul ; it is probable that notice was sent them
by the Christians at Puteoli , as soon as ever Paul
was come thither, how long he intended to stay there,
and when he would set forward for Rome, which
gave an opportunity for this interview. Observe,
1. The great honour they did to Paul ; they had
heard much of his fame, what use God had made
of him, and what eminent service he had done to
the kingdom of Christ in the world, and to what
multitudes of souls he had been a spiritual father ;
they had heard of his sufferings, and how God had
owned him in them, and therefore they not only
longed to see him, but thought themselves obliged
to shew him all possible respect, as a glorious advo¬
cate for the cause of Christ. He had some time
ago written a long epistle to them, and a most excel¬
lent one, the efiistle to the Romans, in which he had
not only expressed his great kindness for them, but
had given them a great many useful instructions, and
in return for that they shew him this respect. They
went to meet, him, that they might bring him instate,
as ambassadors and judges make their public entry,
though he was a prisoner. Some of them went as
fir as Afifiii- forum, which was fifty-one miles from
Rome ; others, to a place called the Three taverns,
which was twenty-eight miles (some reckon thirty-
three miles) from Rome. They are to be com¬
mended for it, that they were so far from being
ashamed of him, or afraid of owning him, because
he was a prisoner, that for that very reason they
counted him worthy of double honour, and were the
more careful to shew him respect.
2. The. great comfort Paul had in this ; now that
he was drawing near to Rome, and, perhaps, heard
at Puteoli what character the emperor N ero now had,
and what a tyrant he was of late become, he began
to hav e some melancholy thoughts about his appeal
to Caesar, and the consequences of it ; he was draw¬
ing near to Rome, where he had never been, where
there were few that knew him, or that he knew,
and what things may befall him here he cannot tell ;
but he begins to grow dull upon it, till he meets with
these good people that came from Rome, to shew
him respect ; and when he saw them, (1.) He thank¬
ed God ; we may suppose he thanked them for their
civility, told them again and again how kindly he
took it ; but that was not all, he thanked God. Note,
If our friends be kind to us, it is God that makes
them so, that puts it into their hearts, and into the
power of their hands, to be so, and we must give
him the glory of it. He thanked God, no doubt, for
the civility and generosity of the barbarous people
at Melita, but much more for the pious care of the
Christian people at Rome for him. When he saw
so many Christians that were of Rome, he thanked
God that the gospel of Christ had had such wonder¬
ful success there in the metropolis of the empire.
When we go abroad, or but look abroad, into the
world, and meet with those, even in strange places,
that bear up Christ’s name, and fear God, and serve
him, we should lift up our hearts to heaven in thanks¬
giving ; blessed be God that there are so many ex¬
cellent ones on this earth, bad as it is. Paul had
thanked God for the Christians at Rome before he
had ever seen them, upon the report he had heard
concerning them ; (Rom. 1. 8.) I thank my God for
you all. But now that he saw them, (and perhaps
they appeared more fashionable and genteel people
than most he had conversed with, or more grave,
serious, and intelligent, than most,) he thanked God.
But that was not all ; (2.) He took courage ; it put
new life into him, cheered up his spirits, and ban¬
ished his melancholy, and now he can enter Rome a
prisoner, as cheerfully as ever he had entered Je¬
rusalem at liberty. Fie finds there are those there
who love and value him, and whom he may both
converse with and consult with as his friends, which
will take off much of the tediousness of his imprison¬
ment, and the terror of his appearing before Nero.
Note, It is an encouragement to those who are tra¬
velling toward heaven, to meet with their fellow tra¬
vellers, who are their com/ianions in the kingdom
and fiatience of Jesus Christ. When we see the
numerous and serious assemblies of good Christians,
we should not only gwe thanks to God, but take
courage to ourselves. And this is a good reason
why respect should be shewn to good ministers, es¬
pecially when they are in sufferings, and have con¬
tempt put upon them, that it encourages them, and
makes both their sufferings and their services more
easy. Yet it is observable, that though the chris-
t'nns at Rome were now so respectful to Paul, and
he had promised himself so much from their respect,
vet thev failed him when he most needed them ; for
he says, (2 Tim. 4. 16.) At my first answer, no man
stood with me, but all men forsook me. They could
j easily take a ride of forty or fifty miles to go meet
Paul, for the pleasantness of the journey ; but to
I venture the displeasure of the emperor, and thedis
I obliging of other great men, by appearing in defence
! of Paul, and giving evidence for him, here they de-
! sire to be excused ; when it comes to that, they will
I rather ride as far out of town to miss him, as now
THE ACTS, XXVIII.
278
they did to meet him. Which is an intimation to
us, "to cease from man, and to encourage ourselves in
the Lord our God. The courage vve take from his
promises will never fail us, when we shall be asham¬
ed of that which we took from men’s compliments.
Let God be true, but every man a liar.
IV. The delivering of Paul into custody at Rome,
■v. 16. He is now come to his journey’s end. And,
1. He is still a firisoner ; he had longed to see
Rome, but when he comes there, he is delivered,
with other prisoners, to the cafitain of the guard,
and can see no more of Rome than he will permit
him. How many great men had made their entry
into Rome, crowned and in triumph, who really
were the plagues of their generation ! But here a
good man makes his entry into Rome, chained and
triumphed over as a poor captive, who was really
the greatest blessing to his generation. This thought
is enough to put one for ever out of conceit with this
world.
2. Yet he has some favour shewed him ; he is a
prisoner, but not a close prisoner, not in the common
jail ; Paul was suffered to dwell by himself, in some
convenient, private lodgings, which his friends there
provided for him, and a soldier was appointed to be
his guard, who, we hope, was civil to him, and let
him take all the liberty that could be allowed to a
prisoner ; for he must be very ill-humoured indeed,
that could be so to such a courteous obliging man as
Paul. Paul, being suffered- to dwell by himself,
could the better enjoy himself, and his friends, and
his God, than if he had been lodged with the other
prisoners. Note, This may encourage God’s pri¬
soners, that he can give them favour in the eyes of
those that carry them captives, (Ps. 106. 46.) as Jo¬
seph in the eyes of his keeper, (Gen. 39. 21.) and
Jehoiachin in the eyes of the king of Babylon, 2
Kings 25. 27, 28. When God does not deliver his
people presently out of bondage, yet if he either
make it easy to them, or them easy under it, they
have reason to be thankful.
1 7. And it came t5 pass, that after three
clays Paul called the chief of the Jews to¬
gether : and when they were come toge¬
ther, he said unto them, Men and brethren,
though I have committed nothing against
the people, or customs of our fathers, yet
was I delivered prisoner from Jerusalem
into the hands of the Romans. 1 8. Who,
when they had examined me, would have
let me go, because there was no cause of
death in me. 1 9. But when the Jews spake
against it , I was constrained to appeal unto
Ccesar ; not that I had ought to accuse my
nation of. 20. For this cause therefore
have I called for you, to see you, and to
speak with you : because that for the hope
of Israel I am bound with this chain. 21.
And they said unto him, We neither re¬
ceived letters out of Judea concerning thee,
neither any of the brethren that came
shewed or spake any harm of thee. 22.
But we desire to hear of thee what thou
thinkest: for as concerning this sect, we
know that every where it is spoken against.
Paul, with a great deal of expense and hazard, is
brought a prisoner to Rome, and when he is come,
nobody appears to prosecute him, or lay any thing
to his "charge ; but he must call his own cause ; and
here he represents it to the chief of the Jews at Rome
It was not long since, by an edict of Claudius, all the
Jews were banished from Rome, and kept out till
his death ; but in the five years since then, many
Jews were come thither, for the advantage of trade,
though it does not appear that they were allowed
any synagogue there, or place of public worship ;
but those chief of the Jews, were those of best figure
among them, the most distinguished men of that re¬
ligion, who had the best estates and interests. Paul
called them together, being desirous to stand right
in their opinion, and that there might be a good un¬
derstanding between him and them. And here we
are told,
I. What he said to them, and what account he
gave them of his case ; he speaks respectfully to
them, calls them men and brethren, and thereby
intimates that he expects to be treated by them both
as a man and as a brother, and engages to treat them
as such, and to tell them nothing but the truth ; for
we are members one of another, all we are brethren.
Now,
1. He professes his own innocency, and that he
had not givei. any just occasion to the Jews to bear
him such an ill-will as generally they did ; “ I have
committed nothing against the people of the Jews,
have done nothing to the prejudice of their religion
or civil liberties, have added no affliction to their
present miseries, they know I have not ; nor have I
committed any thing against the customs of our fa¬
thers ; either by abrogating, or by innovating, in re¬
ligion.” It is true, Paul did not impose the customs
of the fathers upon the Gentiles, they were never
intended for them ; but it is as true, that he never
opposed them in the Jews ; but did himself, when
he was among them, conform to them. He never
quarrelled with them for practising according to the
usages of their own religion, but only for their en¬
mity to the Gentiles, Gal. 2. 12. Paul had the tes¬
timony of his conscience for him, that he had done
his duty to the Jews.
2. He modestly complains of the hard usage he
had met with ; that, though he had given them no
offence, yet he was delivered prisoner from Jerusa¬
lem into the hands of the Romans. If he had spoken
the whole truth in this matter, it would have looked
worse than it did upon the Jews, for they would
have murdered him without any colour of law or
justice, if the Romans had not' protected him ; but
however, their accusing him as a criminal before
Felix the governor, and demanding judgment against
him, were, in effect, delivering him prisoner into the
hands of the Romans, when he desired no more than
a fair and impartial trial by their own law.
3. He declares the judgment of the Roman gover¬
nors concerning him, v. 18. They examined him,
inquired into his case, heard what was to be said
against him, and what he had to say for himself ;
the chief captain examined him, so did Felix, and
Festus, and Agrippa, and they could fnd no cause
of death in him ,- nothing appeared to the contrary
but that he was an honest, quiet, conscientious, good
man, and therefore they would never gratify the
Jews with a sentence of death upon him ; but, on
the contrary, would have let him go, and have let
him go on in his work -too, and have given him no
interruption, for they all heard him, and liked his
doctrine well enough. It was for the honour of Paul,
that those who most carefully examined his case,
acquitted him, and none condemned him but un
heard, and such as were prejudiced against him.
4. He pleads the necessity he was under to remove
himself and his cause to Rome ; and that it was only
in his own defence, and not with any design to re¬
criminate, or exhibit a cross bill against the com
plainants, v. 19. When the Jews spake agamst it.
and entered a caveat against his discharge, design-
TIIE ACTS, XXVIII.
ing, if they could not have him condemned to die,
yet to have him a prisoner for life, he was con¬
strained to afifieal unto Caesar, finding that the go¬
vernors, one after another, stood so much in awe of
the Jews, that they would not discharge him, for
fear of making them their enemies ; which made it
necessary for him to pray the assistance of the higher
powers. This was all he aimed at in this appeal ;
not to accuse his nation, but only to vindicate him¬
self. Every man has a right to plead in his own
defence, who yet ought not to find fault with his
neighbours. It is an invidious thing to accuse, es¬
pecially to accuse a nation, such a nation. Paul
made intercession for them, but never against them.
The Roman government had at this time an ill opi¬
nion of the Jewish nation, as factious, turbulent, dis¬
affected, and dangerous ; and it had been an easy
thing for a man with such a fluent tongue as Paul
had, a citizen of Rome, and so injured as he was, to
have exasperated the emperor against the Jewish
nation ; but Paul would not for ever so much do such
a thing, he was for making the best of every body,
and not making bad worse.
5. He puts his sufferings upon the true foot, and
gives them such an account of the reason of them, as
should engage them not only not to join with his
persecutors against him, but to concern themselves
for him, and to do what they could on his behalf, if
they had any interest to procure him his liberty ; (y.
20.) “ For this cause I have called for you, not to
quarrel with you, for I have no design to incense the
government against you, but to see you, and sfieak
with you as my countrymen, and men that I would
keep up a correspondence with, because that for the
hofie of Israel lam hound with this chain." He
carried the mark of his imprisonment about with
him, and probably was chained to the soldier that
kept him ; and it was, (1.) Because he preached,
that the Messiah was come, who was the Hope of
Israel, he whom Israel hoped for. “ Do not all the
Jews agree in this, that the Messiah will be the
Glory of his people Israel ? And therefore he is to
be hoped for, and this Messiah I preach, and prove
he is come. They would keep up such a hofie of a
Messiah yet to come, as must end in a desfiair of him ;
I preach such a hope in a Messiah already come,
as must produce a joy in him." (2.) Because he
preached, that the resurrection of the dead would
come ; that also was the hofie of Israel ; so he had
called it, ch. 23. 6. — 24. 15. — 26. 6, 7. “Thev would
have you still expect a Messiah that would free you
from the Roman yoke, and make you great and
prosperous upon earth, and that is it that occupies
their thoughts ; and they are angry at me for direct¬
ing their expectations to the great things of another
world, and persuading them to embrace a Messiah,
who will secure those to them, and not external
power and grandeur ; I am for bringing you to the
spiritual and eternal blessedness which our fathers
by faith had their eye upon, and that is what they
hate me for ; because I would take you off from that
which is the cheat of Israel, and will be its shame
and ruin, the notion of a temporal Messiah ; and
lead vou to that which is the true and real hofie of
Israel, and the genuine sense of all the promises
niarle to the fathers, a spiritual kingdom of holiness
and love set up in the hearts of men, to be the pledge
of, and preparative for, the joyful resurrection of the
dead, and the life of the world to come."
II. What was their reply ; they own,
1. That they had nothing to say in particular
against him ; nor had any instructions to appear as
his prosecutors before the emperor, either by letter
or word of mouth ; (x>. 21.) “ We have neither re¬
ceived letters out of Judea concerning thee, have no
orders to prosecute thee ; neither any of the bre¬
thren of the Jewish nation that have lately come up
279
; to Rome, (as many occasions drew the Jews thither
now that their nation was a province of the empire,)
have shewed or sfiake any harm of thee." This wa>
very strange, that that restless and inveterate rage
of the Jews, which had followed Paul wherever he
went, should not follow him to Rome, to get bin.
condemned there. And some think thev toTd a lit
here, and had orders to prosecute him, but durst not
own it, being themselves obnoxious to the emperor's
displeasure ; who, though he had not, like his pre¬
decessors, banished them all from Rome, yet he
gave them no countenance there. But 1 am apt to
think that what they said was true, and Paul nou
found he had gained the point he aimed at, in ap¬
pealing to Cxsar, which was to remove his cause
into a court to which they durst not follow it. This
was David’s policy, and it was his security ; (1 Sum.
27. 1.) There is nothing better for me than to escafie
into the land of the Philistines, and Saul shall desfiair
of me, to see/: me any more in any coasts of Israel ;
so shall I escafie out of his hand: and it proves s< ,
v. 4. When Saul heard that David was Jied to Gath,
he sought no more again for him. Thus did Paul
by his appeal, he fled to Rome where he was out of
their reach ; and they said, “ Even let him go.”
2. That they desired to know more particularly
concerning the doctrine he preached, and the reli¬
gion he took so much pains to propagate in the face
of so much opposition ; (v. 22.) “ We desire to hear
of thee what thou thinkest — a ’tic, what thy opi¬
nions or sentiments are, what are those things which
thou art so wise about, and hast such a relish of, and
such a zeal for ; for though we know little else con¬
cerning Christianity, we know it is a sect every where
sfioken against ” Those who said this scornful,
spiteful word of the Christian religion, were Jews,
the chief of the Jews at Rome, who boasted of their
knowledge ; (Rom. 2. 17.) and yet this was all they
knew concerning the Christian religion, that it was a
sect every where sfioken against. They put it into
an ill name, and then run it down. (1.) They look¬
ed upon it to be a sect, and that was false. True
Christianity establishes that which is of common con¬
cern to all mankind, and is not built upon such nar¬
row opinions and private interests as sects commonly*
owe their original to. It aims at no worldly benefit
or advantage, as sects do ; but all its gains are spiri¬
tual and eternal. And besides, it has a direct ten¬
dency to the uniting the children of men, and not the
dividing of them, and setting them at variance, as
sects have. (2.) They said, it was every where
sfioken against, and that was too true ; all that they
conversed with spake against it, and therefore they
concluded every body did; most indeed did. It is,
and always has been, the lot of Christ’s holy religion,
to be every where sfioken against.
23. And when they had appointed him a
day, there came many to him into his lodg¬
ing; to whom he expounded and testified
the kingdom of God, persuading them con¬
cerning Jesus, both out of the law of Moses,
and out of the prophets, from morning till
evening. 24. And some believed the things
which were spoken, and some believed not.
25. And when they agreed not among them¬
selves, they departed, after that Paul had
spoken one word, Well spake the Holy
Ghost by Esaias the prophet unto our fa¬
thers, 26. Saying, Go unto this people, and
say, Hearing ye shall hear, and shall no!
understand ; and seeing ye shall see, and
not perceive : 27. F or the heart of this peo-
280 THE ACTS, XXVIII.
pie is waxed gross, and their ears are dull
of hearing, and their eyes have they closed,
lest the}^ should see with their eyes, and
hear with their ears, and understand with
their heart, and should be converted, and I
should heal them. 28. Be it known there¬
fore unto you, that the salvation of God is
sent unto the Gentiles, and that they will
hear it. 29. And when he had said these
words, the Jews departed, and had great
reasoning among themselves.
We have here a short account of a long confer¬
ence which Paul had with the Jews at Rome about
the Christian religion. Though they were so far
prejudiced against it, because it was every where
sfioken against, as to call it a sect, yet they were
willing to give it a hearing ; which was more than
the Jews at Jerusalem would do. It is probable that
these Jews at Rome, being men of larger acquaint¬
ance with the world, and more general conversation,
were more free in their inquiries than the bigoted
Jews at Jerusalem were ; and would not answer this
matter before they heard it.
I. We are here told how Paul managed this con¬
ference in defence of the Christian religion. The
Jews appointed the time, a day was set for this dis¬
pute, that all parties concerned might have sufficient
notice, v. 23. Those Jews seemed well disposed to
receive conviction, and yet it did not prove that they
all were so. Now when the day came,
1. There were many got together to Paul ; though
he was a prisoner, and could not come out to them,
vet they were willing to come to him to his lodging.
And the confinement he was now under, if duly con¬
sidered, instead of prejudicing them against his doc¬
trine, ought to confirm it to them ; for it was a sign
not only that he believed it, but that he thought it
worth suffering for. One would visit such a man as
Paul in his prison, rather than not have instruction
from him. And he made room for them in his lodg-
*ing, not fearing giving offence to the government, so
that he might do good to them.
2. He was very large and full in his discourse with
them ; seeking their conviction more than his own
vindication. (1.) He expounded, or explained, the
kingdom of Gocl to them, shewed them the nature
of that kingdom, and the glorious purposes and de¬
signs of it, that it is heavenly and spiritual, seated
in the minds of men, and shines not in external pomp,
but in purity of heart and life. That which kept
the Jews in their unbelief, was, a misunderstanding
of the kingdom of God, as if it came with observa¬
tion ; let but that be exfiounded to them, and set in
a true light, and they will be brought into obedience
to it. (2.) He not only exfiounded the kingdom of
God, but he testified it, plainly declared it to them,
and confirmed it by incontestable proofs, that the
kingdom of God by the Messiah’s administration
was come, and was now set up in the world. He
attested the extraordinary powers in the kingdom
of grace, by which it was set uf, and the miracles
in the kingdom of nature, by which it was confirmed.
He bore his testimony to it from his own experience
of its power and influence upon him, and the manner
of his being brought into subjection to it. (3.) He
not only expounded and testified the kingdom of
God, but he persuaded them, urged it upon their
consciences, and pressed them with all earnestness
to embrace the kingdom of God, and submit to it,
and not to persist in an opposition to it. He followed
his doctrine (the explication and confirmation of
it) with a warm and lively application to his hearers,
which is the most proper profitable method of
preaching. (4.) He persuaded them concerning
Jesus; the design and tendency of his whole dis¬
course were to bring them to Christ, to convince
them of his being the Messiah, and to engage them
to believe in him as he is offered in the gospel. He
urged upon them, ’i xtr« — the things con¬
cerning Jesus, the prophecies of him, which he read
to them out of the law of Moses and out of the fro-
fhets, as pointing at the Messiah, and shewed how
they had all had their accomplishment in this Jesus.
They being Jews, he dealt with them out of the
scriptures of the Old Testament, and demonstrated
that these were so far from making against Chris¬
tianity, that they were the great proofs of it ; so that
if we compare the history of the New Testament
with the prophecy of the Old, we must conclude
that this Jesus is he that should come, and we are
to look for no other.
3. He was very long ; for he continued his dis
course, and it should seem to have been a continuec
discourse, from morning till evening; perhaps it
was a discourse eight or ten hours long. The sub¬
ject was curious, he was full of it ; it was of vast im¬
portance, he was in good earnest, and his heart was
upon it ; he knew not when he should have such an¬
other opportunity, and therefore, without begging
pardon for tiring their patience, he kept them all
day ; but it is probable that he spent some of the
time in prayer with them and for them.
II. What was the effect of this discourse ; one
would have thought that so good a cause as that of
Christianity, and managed by such a skilful hand as
Paul’s, could not but carry the day, and that all the
hearers should have yielded to it presently ; but it
did not prove so ; the child Jesus is set for the fall of
some, and the rising again of others, a Foundation
Stone to some, and a Stone of stumbling to others.
1. Thev did not agree among themselves, v. 25.
Some of them thought Paul was in the right, others
would not admit it. This is that division which
Christ came to send ; that fire which he came to
kindle, Luke 12. 49, 51. Paul preached with a great
deal of plainness and clearness, and yet his hearers
could not agree about the sense and evidence of what
he preached.
2. Some believed the things that were sfoken, and
some believed not, v. 24. There was the disagree¬
ment. Such as this has always been the success of
the gospel ; to some it has been a savour of life unto
life, to others a savour of death unto death. Some
are wrought upon bv the word, and others hardened;
some receive the light, and others shut their eyes
against it. So it was among Christ’s hearers, and
the spectators of his miracles ; some believed, and
some blasphemed. If all had believed, there had
been no disagreement ; so that all the blame of the
division lay upon those who would not believe.
III. The awakening word which Paul said to them
at parting ; he perceived by what they muttered,
that there were many among them, and perhaps the
greater part, that were obstinate, and would not
yield to the conviction of what he said ; and they
were getting up to be gone, they had had enough of
it; “Hold,” says Paul, “take one word with you
, before you go, and consider of it when you come
j home : what do vou think will be the effect of your
obstinate infidelitv ? What will you do in the end
hereof? What will it come to?”
1. “ You will bv the righteous judgment of God
be sealed uf under unbelief; vou harden your own
hearts, and God will harden them, as he did Pha¬
raoh’s ; and this is what was prophesied of concern¬
ing vou. Turn to that scripture, (Isa. 6. 9, 10.) and
read it seriously, and tremble, lest the case there
described should prove to be your case.” As there
are in the Old Testament gospel-promises, which
will be accomplished in all that believe, so there are
tiif; acts, xxvm.
gospel-lhreatenii.g.. of spiritual judgments, which
will be fulfilled in them that, btlleoe not ; and this is
one. It is part of the commission given to Isaiah the
prophet, he is sent to make those worse, that would
not be nude better. Well sfiake the Holy Ghost by
'Esaias the /iro/ihet unto our futhers. What was
spoken by JEHOVAH, is here said to be spoken by
the Holy Ghost, which proves that the Holy Ghost
is God ; and what was spoken to Isaiah, is here said
to be spoken by him to their fathers ; for he was or¬
dered to tell the people what God said to him ; and
though what is there said had in it much of terror
to the people and of grief to the prophet, yet it is
here said to be well spoken. Hezekiah said con¬
cerning a message of wrath, Good is the word of the
Lord which thou hast spoken , Isa. 39. 8. And he
that believes not, shall be damned, is gospel, as well
as, He that believes, shall be saved, Mark 16. 16.
Or, this may be explained by that of our Saviour,
(Matt. 15. 7.) “ Hell did Esaias prophesy of you.
The Holy Ghost said to your fathers, that which
would be fulfilled in you, Hearing ye shall hear, and
shall not understand.'’
(1.) “That which was their great sin against God,
is your’s ; and that is this, You will not see ; you
shut your eyes against the most convincing evidence
possible, and will not admit the conclusion, though
you cannot deny the premises ; your eyes you have
closed," v. 27. That speaks an obstinate infidelity,
and a willing slavery to prejudice. “ As your fa¬
thers would not see God’s hand lifted up against
them in his judgments, (Isa. 26. 11.) so you will not
see God’s hand stretched out to you in gospel-grace.”
It was true of these unbelieving Jews, that they were
prejudiced against the gospel, they did not see, be¬
cause they were resolved they would not ; and none
so blind as they that will not see. They would not
prosecute their convictions, and for that reason
would not admit them. They have purposely closed
their eyes, lest they should see with their eyes the
great things which belong to their everlasting peace;
should see the glory of God, the amiableness of
Christ, the deformity of sin, the beauty of holiness,
the vanity of this world, and the reality of another ;
they will not be changed and governed by those
truths, and therefore will not receive the evidence
of them ; lest they should hear with their ears that
which they are loath to hear, the wrath of God re¬
vealed from heaven against them, and the will of
God revealed from heaven to them. They stop
their ears, like the deaf adder, that will not hearken
to the voice of the charmer, charm he ever so wisely.
Thus their fathers did, thev would not hear, Zech.
7. 1 1, 12. And that which they are afraid of in shut¬
ting up their eyes and ears, and barricading (as it
were) both their learning senses against him that
made both the hearing ear, and the seeing eye, is,
lest they should understand with their heart, and
should be converted, and T should heal them. They
kept their mind in the dark, or at least in a constant
confusion and tumult, lest, if they should admit a
considerate sober thought, they should understand
with their heart how much it is both their duty and
their interest to be religious, and so by degrees the
truth should be too hard for them, and they should
be converted from the evil ways which they take
pleasure in, to those exercises which they have now
an aversion to. Observe, God’s method is to bring
people first to see and hear, and so to understand
with their hearts, and then to convert them, and bow
their wills, and so heal them ; which is the regular
way of dealing with a rational soul : and therefore
Satan prevents the conversion of souls to God, by
blinding the mind, and darkening the understanding,
2 Cor. 4. 4. And the case is very sad, when the
sinner joins with him herein, and puts out his own
eyes. Ut liberius peccent, libenter ignorant — They
Vol. VI.— 2 N
v uur u/iLCy mui inrif ///c/i/ ay n mr 7/lUT z
freely. They are in love with their disease, and
are afraid lest God should heal them ; like Babylon
of old, we would have healed her, and she would
not be healed, Jer. 51. 9. This was the sin.
(2.) “ That which was the great judgment of Gcd
upon them for this sin, is, his judgment upon you ,
and that is. You shall be blind. God will give you
up to a judicial infatuation ; hearing you shall hear,
you shall have the word of God preached to you
over and over, but you shall not understand it ; be¬
cause you will not give your minds to understand it,
God will not give you strength and grace to under¬
stand it ; seeing you shall see ; you shall have abun¬
dance of miracles and signs done before your eyes,
but you shall not perceive the convincing evidence
| of them. Take heed lest it be true of you, what
Moses said to your fathers, (Deut. 29. 4.) The Lord
has not given you a heart to perceive, and eyes to sec,
and ears to hear, unto this day ; and w hat Isaiah said
to the men of his generation, (Isa. 29. 10 — 12.) The
Lord has poured out upon you the spirit of deep
j sleep, and has closed your eyes." What with their
j resisting the grace of God, and rebelling against the
light, and God’s withdrawing and withholding his
1 grace and light from them ; what with their not re¬
ceiving the love of the truth, and God’s giving them
up for that to strong delusions, to believe a lie ; what
with their wilful, and what with their judicial hard¬
ness, the heart of this people is waxed gross, and
their ears are dull of hearing ; they are stupid and
senseless, and not wrought upon by all that can be
said to them ; no physic that can be given them ope-
rates upon them, or will reach them, and therefore
their disease must be adjudged incurable, and their
case desperate. How should they be happy, that
will not be healed of a disease that makes them mi¬
serable ? And how should they be healed, that will
not be converted to the use of the methods of cure ?
And how should they be converted, that w ill not be
convinced either of their disease or < f their remedy?
And how should they be convinced, that shut their
eyes and stop their ears? Let all that hear the gos¬
pel, and do not heed it, tremble at this doom ; for
when once they are thus given up to hardness of
heart, they are already in the suburbs of hell ; for
who shall heal them, if God do not ?
2. “Your unbelief will justify God in sending the
gospel to the Gentile world, which is the thing you
look upon with such a jealous eye ; (r. 28.) there¬
fore, seeingyou put the grace of God away from you,
and will not submit to the power of divine truth and
love, seeing vou will not be converted and healed in
the methods which divine wisdom has appointed,
therefore be it known unto you, that the salvation of
God is sent unto the Gentiles, that salvation which
was of the Jews only, (John 4. 22.) the offer of it is
made to them, the means of it afforded to them, and
thev stand fairer for it than you do : it is sent to
j them, and they will hear it, and receive it, and be
happy in it.”
Now Paul designs hereby,
(1.) To abate their displeasure at the preaching
| of the gospel to the Gentiles, by shew ing them the
! absurdity of it ; they were angry that the salvation
of God was sent to the Gentiles, and thought it was
too great a favour done to them ; but if they thought
! that salvation of so small a value as not to be worthy
; of their acceptance, surely they could not grudge it
the Gentiles as too good for them, or envy them for
it. The salvation of God is sent into the world, the
Jews had the first offer of it, it was fairly proposed
to them, it was earnestly pressed upon them, but
| they refused it ; they would not accept the inyita-
i tion which was given to them first to the wedding-
feast, and therefore must thank themselves if other
|i guests be invited. If they will not strike the bar-
282 THE ACTS, XXVIII.
gain nor come up to the terms, they ought not to be :
angry at those that will. They cannot complain
that the Gentiles took it over their heads, or out ot
their hands, for they had quite taken their hands off
.t ; nay they had lifted up their heal against it ; and
therefore it is their fault ; for it is through their fall
tnat sic* vutioii is come to the Gentiles, Rom. 11. 11.
(2.) To improve their displeasure at the favour
done to the Gentiles to their advantage, and to bring
good out of that evil; for when he had spoken of
this very thing in his efiistle to the Romans, the be¬
nefit which the Gentiles had by the unbelief and re¬
jection of the Jews, he says, he took notice of it on
purpose that he might /irovoke his dear country¬
men the Jews to a holy emulation, and might save
some of them, Rom. 11. 14. The Jews have reject¬
ed the gos/iel of Christ, and pushed it off to the
Gentiles, but it is not yet too late to repent of their
refusal, and to accept of the salvation which they
did make light of ; they may say No, and take it, as
the elder brother in the parable, who, when he was
bidden to go work in the vineyard, first said, I will
not, and yet afterwards refiented, and went. Matt.
21. 29. Is the gospel sent to the Gentiles ? Let us
go after it rather than come short of it. And will
they hear it, who are thought to be out of hearing,
and had been so long like the idols they worshipped,
that have ears and hear not? And shall not we hear
it, whose privilege it is to have God so nigh to us in
all that we call upon him for? Thus he would have
them to argue, and to be shamed into the belief of
the gospel, by the welcome it met with among the
Gentiles. And if it had not that effect upon them,
it would aggravate their condemnation, as it did
that of the Scribes and Pharisees, who, when they
saw the publicans and harlots submit to John's bap¬
tism, did not afterwards thereupon repent of their
folly that they might believe him, Matt. 21. 32.
IV. The breaking up of the assembly, as it should
seem, in some disorder.
1. They turned their backs upon Paul ; those of
them that believed not, were extremely nettled at
that last word which he said, that they should be
judicially blinded, and that the light of the gospel
should shine among them that sat in darkness; when
Paul had said these words, he had said enough for
them, and they departed, perhaps not so much en¬
raged as some others of their nation had been upon
the like occasion, but stupid and unconcerned ; no
more affected, either with those terrible words in
the close of his discourse, or all the comfortable
words he had spoken before, than the seats they sat
on ; they departed, many of them with a resolution
never to hear Paul preach again, nor trouble them¬
selves with further inquiries about this matter.
2. They set their faces one against another; for
they had great disputes among themselves ; there
was not onlv a quarrel between them who believed
and them who believed not, but even among them
who believed not there were debates ; they that
agreed to depart from Paul, yet agreed not in the
reasons why they departed, but had great reasoning
among themselves. Many have great reasoning,
who yet do not reason rightly; can find fault with one
another’s opinions, and yet not yield to truth. Nor
will men’s reasoning among themselves convince
them, without the grace of God to open their un¬
derstandings.
30. And Paul dwelt two whole years in
his own hired house, and received all that
came in unto him, 31. Preaching the king¬
dom of God, and teaching those things
which concern the Lord Jesus Christ, with
all confidence, no man forbidding him.
We are here taking our leave of the history of
blessed Paul ; and therefore, since God saw it not
fit that we should know any more of him, we should
carefully take notice of every particular of the cir¬
cumstances in which we must here leave him.
I. It cannot but be a trouble to us, that we must
leave him in bonds for Christ, nay and that we have
no prospect given us of his being set at liberty. Two
whole years of that good man’s life are here spent in
confinement, and, for aught that appears, he was
never inquired after, all that time, by those whose
prisoner he was ; he appealed to Caesar, in hope of
a speedy discharge from his imprisonment, the go¬
vernors having signified to his imperial majesty con¬
cerning the prisoner, that he had done nothing wor¬
thy of death or of bonds, and yet he is continued a
prisoner. So little reason have we to trust in men,
especially despised prisoners in great men ; witness
Joseph’s case, whom the chief butler remembered
not, but forgat, Gen. 40. 23. Yet some think, that
though it be not mentioned here, yet it was in the first
of these two years, and early too in that year, that
he was first brought before Nero, and then his bonds
in Christ were manifest in Caesar’s court, as he says,
Phil. 1. 13. And at that first answer it was that no
man stood by him, 2 Tim. 4. 16. But it seems, in¬
stead of being set at liberty upon his appeal, as he
expected, he hardly escaped out of the emperor’s
hands with his life ; he calls it a deliverance out of
the mouth of the lion, (2 Tim. 4. 17.') and his speak¬
ing there of his first answer, intimates that since
that, he had a second, in which he had come-off
better, and yet was not discharged. During these
two years' imprisonment he wrote his epistle to the
Galatians, then his second epistle to Timothy, then
those to the Ephesians; Philippians, Colossians, and
to Philemon, in which he mentions several things
particularly concerning his imprisonment; and lastly,
his epistle to the Hebrews, just after he was set at
liberty, as Timothy also was, who, coming to visit
him, was upon some account or other made his fel¬
low-prisoner ; (with him writes Paul to the Hebrews,
13. 23. if he come shortly I will see you ;) but how
or by what means he obtained his liberty, we are
not told ; only that two years he was a prisoner.
Tradition says, that after his discharge he went
from Italy to Spain, thence to Crete, and so with
Timothy into Judea, and from thence went -to visit
the churches in Asia, and at length canu a second
time to Rome, and there was beheaded in the last
year of Nero. But Baronius himself owns, that there
is no certainty of any thing concerning him, betwixt
his release from this imprisonment, and his martyr¬
dom ; but it is said by some, that Nero, having when
he began to play the tyrant, set himself against the
Christians, and persecuted them, (and he was the first
of the emperors that made a law against them, as
Tertullian saith, Apolog. cap. 3.) the church at
Rome was much weakened by that persecution, and
that brought Paul the second time to Rome, to re¬
establish the church there, and to comfort the souls
of the disciples that were left, and so he fell a second
time into Nero’s hand. And Chrysostom relates,
that a young woman that was one of Nero’s misses,
(to speak modishly,) being converted, bv Paul’s
preaching, to the Christian faith, and so brought off
from the lewd course of life she had lived, Nero
was incensed against Paul for that, and ordered him
first to be imprisoned, and then put to death.
But, to keep to this short account here given of it,
1. It wouln grieve one to think that such a useful
man as Paul was, should be so long in restraint ; two
years he was a prisoner under Felix, (ch. 24. 27.)
and beside all the time that passed between that and
his coming to Rome, he is here two years more a
j prisoner under Nero. How many churches might
j Paul have planted, how many cities and nations
THE ACTS, XXVIII.
might he have brought over to Christ, in these five
years time, (for so much it was at least,) if he had
been at liberty ! But God is wise, and will shew that
he is no debtor to the most useful instruments he
employs, but can and will carry on his own interest,
both without their services, and by their sufferings.
Even Paul’s bonds fell out to the furtherance of the
gospel, Phil. 1. 12, 14,
2. Yet even Paul’s imprisonment was in some re¬
spects a kindness to him, for these two years he
dwelt in his ow/i hired house, and that was more, for
aught I know, than ever he had done before ; he had
always accustomed himself to sojourn in the houses
of others, now he has got a house of his own, his own
while lie pays the rent for it ; and such a retirement
as this would be a refreshment to one who had been
all his days an itinerant ; he had been accustomed to
be always upon the remove, seldom stayed long at a
lace, but now he lived for two years in the same
ouse ; so that the bringing of him into this prison,
was like Christ’s call to his disciples to come into a
desert filace, and rest awhile, Mark 6. 31. When
he was at liberty, he was in continual fear by reason
of the lying in wait of the Jews, (ch. 20. 19.) but
now his prison was his castle. Thus out of the eater
came forth meat, and out of the strong sweetness.
II. Yet it is a pleasure to us, (for we are sure it
was to him,) that though we leave him in bonds for
Christ, yet we leave him at work for Christ, and
this made his bonds easy, that he was not bv them
bound out from serving God and doing good ; his pri¬
son becomes a temple, a church, and then it is to
him a palace ; his hands are tied, but, thanks be to
God, his mouth is not stopped ; a faithful zealous
minister can better bear any hardship than being
silenced ; here is Paul a prisoner, and yet a preach¬
er ; he is bound, but the word of the Lord is not
bound. When he wrote his efiistle to the Romans,
he said he longed to see them, that he might impart
unto them some spiritual gift ; (Rom. 1. 11.) he was
glad to see some of them, (v. 15.) but it would not be
half his' joy, unless he could impart to them some
spiritual gift, which here he has an opportunity to
do, and then he will not complain of his confine¬
ment. Observe,
1. Whom he preached to ; to all that had a mind
to hear him, whether Jews or Gentiles. Whether
he had liberty to go to other houses to preach, does
not appear ; it is likely not ; but whoever would had
liberty to come to his house to hear, and they were
welcome ; he received all that came to him. Note,
Ministers’ doors should be open to such as desire to
receive instruction from them, and they should be
glad of an opportunity to advise those that are in
care about their souls. Paul could not preach in a
synagogue, or any public place of meeting that was
sumptuous and capacious, but he preached in a poor
cottage of his own. Note, When we cannot do what
we would in the service of God, we must do what
we can. Those ministers that have but little, hired
houses, should rather preach in them, if they may¬
be allowed to do that, than be silent. He received
all that came to him, and was not afraid of the great¬
est, nor ashamed of the meanest : he was ready to
preach on the first day of the week to Christians, on
the seventh day to Jews, and to all who would come
on anv dav of' the week ; and he might hope the
better to speed, because they came in unto him, which
supposed a desire to be instructed, and a willingness
to learn ; and where these are, it is probable that
some good may be done.
2. What he preached ; he does not fill their heads
283
with curious speculations, or with matters of state
and politics, but he keeps to his text, minds his bu¬
siness as an apostle. (1.) He is God’s ambassador,
and therefore preaches the kingdom of God, does
all he can to preach it up ; negotiates the affairs cf
it, in order to the advancing of all its true interests ;
he meddles not with the affairs of the kingdoms of
men, let those treat of them whose work it is, he
preacheth the kingdom of God among men, and the
word of that kingdom ; the same that he defended in
his public disputes, testifying the kingdom of God, ( v .
23. ) he enforced in his public preaching, as that which
if received aright, will make us all wise and good,
wiser and better, which is the end of preaching.
(2. ) He is an agent for Christ, a friend of the Bride¬
groom, and therefore teaches those things which con¬
cern the Lord Jesus Christ ; the whole history of
Christ, his incarnation, doctrine, life, miracles,
death, resurrection, ascension ; all that relates to the
mystery of godliness. Paul stuck still to his princi¬
ple — to know and preach nothing but Christ, and
him crucified. Ministers, when in their preaching
they are tempted to divert from that which is their
main business, should reduce themselves with this
question, What does this concern the Lord Jesus
Christ ? What tendency has it to bring us to him,
and to keep us walking in him ? For we preach not
ourselves, but Christ.
3. With what liberty he preached.
(1.) Divine grace gave him a liberty of spirit ; he
preached with all confidence, as one that was him¬
self well assured of the truth of what he preached,
and that it was what he durst stand by ; and of the
worth of it, that it was what he durst suffer for. He
was not ashamed of the gospel of Christ.
(2.) Divine Providence gave him a liberty of
speech ; no man forbidding him, giving him any
check for what he did, or laying any restraint upon
him ; the Jews that used to forbid him to speak to
the Gentiles, had no authority here ; and the Roman
government as yet took no cognizance of the pro¬
fession of Christianity as a crime. Herein we must
acknowledge the hand of God, [1.1 Setting bounds
to the rage of persecutors ; where ne does not turn
the heart, vet he can tie the hand, and bridle the
tongue. Nero was a bloody man, and there were
many, both Jews and Gentiles, in Rome, that hated
Christianity ; and yet so it was, unaccountable, that
Paul, though a prisoner, was connived at in preach¬
ing the gospel, and it was not construed a breach of
the peace. Thus God makes the wrath of men to
praise him, and restrains the remainder of it, Ps. 76.
10. Though there were so many that had it in their
power to forbid Paul’s preaching, (even the common
soldier that kept him might have done it,) vet Gcd
so ordered it, that no man did forbid him. [2.] See
God here providing comfort for the relief of the per¬
secuted. Though it was a very low and narrow
sphere of opportunity that Paul was here placed in,
compared with what he had been in, vet, such as it
was, he was not molested or disturbed in it. Though
it was not a wide door that was opened to him, vet
it was kept open, and no man was suffered to shut
it ; and it was to manv an effectual door, so that there
were saints even in Ctesar's household, Phil. 4. 22.
When the city of our solemnities is thus made a quiet
habitation at any time, and we are fed from day to
day with the bread of life, no man forbidding us, we
must give thanks to God for it, and prepare for
changes; still longing for that holy mountain, in
which there shall never be any pricking brier ot
grieving thorn.
THE
PREFACE
TO
THE EPISTLES.
4FTER much expectation, and many inquiries, the last volume of the late reverend Mr. Henry’s Ex-
/ losition now appears in the world. The common disadvantages that attend posthumous productions,
will doubtless be discerned in this ; but we hope, though there are diversities of gifts, there will be found
to be the same spirit. Some of the relations and hearers of that excellent person have been at the pains
of transcribing the notes they took in short-hand of this part of the holy scripture, when expounded by
him in his family, or in the congregation ; they have furnished us with very good materials for the finishing
this great work ; and we doubt not, but that the ministers who have been concerned in it, have made the
use of those assistances, which may entitle this composure to the honour of Mr. Henry’s name ; and if so,
*hey can very willingly conceal their own.
The New Testament may be very properly divided into two parts, the one Historical, the other Episto¬
lary. It is the exposition of the latter we now recommend ; and shall offer some thoughts of the episto¬
lary way of writing in general, and then proceed to observe the divine authority of these epistles, together
with the style, matter, method, and design of them ; leaving what might be said concerning the several
inspired penmen to the prefaces appertaining to the particular epistles.
As to the Epistolary way of writing, it may be sufficient to observe, it has usually three properties. It
may in some things be more difficult to be understood, but then it is very profitable and very pleasant :
these will lie found to be the properties of these sacred letters. We shall meet with things not easy to be
understood, especially in some parts of them, where we cannot so well discover the particular occasions on
which they were written, or the questions or matters of fact to which they refer : but this is abundantly
compensated by the profit which will accrue to those that read them with due attention ; they will find the
strongest reasoning, the most moving expostulations, and warm and pressing exhortations, mixed with
seasonable cautions and reproofs, which are all admirably fitted to impress the mind with suitable senti¬
ments and affections. And how much solid pleasure and delight must this afford to persons of a serious
and religious spirit, especially when they wisely and faithfully apply to themselves what they find to
suit their case ! Thus they will appear to be as truly written to them as if their names were superscribed
on them. It is natural tor us to be very much pleased in perusing a wise and kind letter, full of instruction
and comfort, sent unto us by an absent friend : how then should we prize this part of holy scripture, when
ve consider herein that our God and Saviour has written these letters to us, in which we have the great
things of his law and gospel, the things that belong to our peace ! By these means not only the holy apostles,
being dead, yet speak, but the Lord of the prophets and apostles continues to speak and write to us ; and
while we read them with proper affections, and follow them with suitable petitions and thanksgiving, a
blessed correspondence and intercourse will be kept up between heaven and us, while we are yet sojourners
in the earth.
But it is the divine inspiration and authority of these epistles we are especially concerned to know ;
*nd it is of the last importance, that in this our minds be fully established. And we have strong and clear
evidence, that these epistles were written by the apostles of qur Lord Jesus, and that they (as the prophets
of the Old I estament) spake and wrote as they were moved by the Holy Ghost. These epistles have in
all ages of the church been received by Christians as a part of those holy scriptures that are given by in¬
spiration of God, and are prof table for doctrine, for reproof, for correction, and for instruction in righteous¬
ness, and are able to make us wise to salvation through faith which is in Jesus Christ ; they are part of that
perpetual, universal rule of faith and life, which contains doctrines and revelations we are bound to believe
with a divine faith, as coming from the God of truth, and duties to be practised by us in obedience to the
will of God, acknowledging that the things written therein are the commandments of God, 1 Cor. 14. 37.
And for the same reasons that lead us to acknowledge the other parts of the Bible to be the word of God,
we must own these to be so too.
If there be good reason (as indeed there is) to believe that the books of Moses were written by inspiration
of God, there is the same reason to believe that the writings of the prophets were also from God ; because
the law and the prophets speak the same things, and such things as none but the Holv Ghost could teach :
and if we must with a divine faith believe the Old 1'estament to be a revelation from God, we cannot with
any good reason question the divine authority of the New, when we consider how exactly the histories of
the one agree with the prophecies of the other, and how the dark types and shadows of the law are illus¬
trated and accomplished in the gospel.
Nor can any person who pretends to believe the divine authority of the historical part of the New Tes¬
tament, containing the Gospels and the .dels, with good reason quest! 'n the equal authority of the epistolary/
part ; for the subject-matter of all these epistles, as well as of the sermons of the apostles, is the word of
God, (Bom. 10. 17. 1 Thess. 2. 13. Col. 1. 25.) and the gospel of God, (Rom. 15. 16. 2 Cor. 11. 7.) and
the gospel of Christ, 2 ('or. 2. 12.
We are built u/ on the foundation of the apostles end prophets, Jesus Christ nimse/f being the chief
Corner-stone ; and as Moses wrote <f Christ, so did all the prophets, for the Spirit of Christ in them did
testify of him. And the apostles confirmed what Christ himself began to teach, God also bearing them
PREFACE.
285
witness, with signs, and wonders, and divers miracles, and gifts of the Holy Chest, according to his will,
Heb. 2. 3, 4. The manifestation of God in the flesh, and the things he began both to do and U uch until the
day in which he was taken up, together with his sufferings unto death, and his resun tetic n, (which things
are declared to us, and are firmly to be believed, and strictly regarded by us,) do give us an ample acctunt
of the way of life and salvation by Jesus Christ : but still it was the w ill ot cur blessed Lord, that his ap< sties
should not only publish his gospel to all the world, but also that, after his resurrection, they should de¬
clare some things more plainly concerning him than he the ught fit to do while he was here on earth ; for
which end he promised to send his Holy Spirit to teach them all things, to bring all things to their remem¬
brance which he had spoken unto them, John 14. 26. For he told them, (John 16. 12, 13.) 1 have many
things to say unto you, but ye cannot bear them now ; but when he, the Spirit of truth, is come, he she'll
lead you into all truth, and shall shew you things to come.
Accordingly, we find there was a wonderful effusion of the Holy Spirit upon the aposths, (who in these
epistles are called the servants, ambassadors, and ministers, of Christ, and stt wards of the mysteries of
God,) under whose infallible guidance they preached the g< spel, and declared the win le counsel < f God,
and that with amazing courage and success, Satan every where falling d( wn before them like lightning
from heaven.
That in preaching the gospel they were under the influence of the infallible Spirit, is undeniable, firm
the miraculous gifts and powers they received for their work, particularly that gift of tongues, so ntces
sary for the publication of the gospel throughout the world to nations of different languages ; nor must we
omit that mighty power that accompanied the word preached, bringing multitudes to the obedience of
faith, notwithstanding all opposition from earth and hell, and the potent lusts in the hearts of these who
were turned from idols to serve the living God, and to wait for his Son from heaven, whom he raised from
the dead, even Jesus that delivered us from the wrath to come.
Now that they were under the same mighty influence in writing these epistles, as in preaching, cannot
be denied. Such infallible assistance seems to be as needful at least to direct their writing as their preach¬
ing, considering that these epistles were written to remind them of those things that had been delivered
by word of mouth, (2 Pet. 1. 15.) and to rectify the mistakes that might arise about se me expressions that
had been used in preaching, (2 Thess. 2. 2.) and were to remain with them as a standing rule and reel rd
to which they were to appeal, for defending the truth and discovering error, and a proper means to trans¬
mit the truths of the gospel to posterity, even to the end of time.
Besides, the writers of these epistles have declared that what they wrote was from God : new they
must know whether they had the special assistance of the divine Spirit or no, in their writing as well as
preaching ; and they in all things appear to have been men of such probity, that they would not dare to
say, they had the Spirit of God, when they had it not, or if they so much as doubted whether they had
it or not ; yea, they are careful, when they speak their own private opinion, or only under some ci mm< n
influence, to tell the world, that not the Lord, but they, spake those things, but that in the rest t w as n< t
they, but the Lord, 1 Cor. 7. 10, 12, &c. And the apostle Paul makes the acknowlegment of this theii
inspiration, to be a test to try those that pretended to be prophets or spiritual : Let them (says lit) acknow¬
ledge that the things I write untoyou are the commandments of the Lord, 1 Cor. 14. 37. And the apt stle
Peter gives this as the reason of "his writing, that those he wrote to might after his decease have those
things always in remembrance, (2 Pet. 1. 15.) which afterward he calls the commandment of the apostles
of the Lord, {ch. 3. 1, 2.) and so of the Lord himself. And the apostle John declarcth, (1 F.pi&tle •!. 6,)
We are of God; he that knoweth God heareth us; he that is not of God heareth not us ; by this we know
the Spirit of truth, and the spirit of error.
As to the style of these epistles, though it be necessary we should believe a divine influence superintend¬
ing the several writers of tnem, yet it is not easy to explain the manner of it, nor to determine whether
and in w'hat particulars the words they wrote were dictated to them by the Holy Spirit, as mere an anu-
enses, or how far their own memories, and reasoning faculties, and other natural or acquired endowments,
were employed under the inspection of the Spirit. We must believe these holy men spake and wrote as
they were moved by the Holy Ghost, that he put them on, and assisted them, in this work. It is very pro¬
bable that sometimes he not only suggested the very thoughts in their minds, but put words into their
mouths, and always infallibly guided them into all truth, both when they exp< unded the scriptures ( f the
Old Testament, and when they gave rules for our faith and practice in the gospel church state.
And yet, perhaps, it may be allowed, without any diminution to the authority of these epistles, that the
penmen of them made some use of their own reasoning powers and different endowments in their manner
of writing, as well as of their different sorts of chirography ; and that by this we are to account h r that
difference of style, which has been observed between the writings of Paul, who was brought up at the f et
of Gamaliel, and those of Peter and John, who were fishermen. 1 he like difference mat be discerned
between the style of the prophet Isaiah, who was educated in a court, and that of Amos, who w as one of
the herdsmen of Tekoa. However, the best way to understand these scriptures aright, is not to criticise
too nicely upon the words and phrases, but to attend carefully to the drift and design of these inspired w riters
in them. . .
The subject-matter of these epistles is entirely conformable to the rest of the scriptures : in them w e
find frequent reference to some passages of the "Old Testament, and explanations of them ; in the epistle
to the Hebrews, we have the best exposition of the Levitical law. Indeed the New Testament refers to,
and in a manner builds upon, the Old, shewing the accomplishment of all the ancient promises and prophe¬
cies concerning the Messiah, and explains all the antiquated types and shadows of the good flin gs that
were then to come. But beside these references to the preceding part of holy writ, in some of these epistles
there are contained prophecies, either wholly new, or at least more largely and plainly retealed, as that in
the Rev -lotion concerning the rise, reign, and fall, of antichrist, of which great apostacy we have some
account in 2 Thess. 2. 3, 4. and in lTim. 4. 1—3. And in these epistles we have several of the great dec-
trines of the gospel more fully discussed than elsewhere, particularly’ the doctrine of original sin, of the
sin that dwells in the regenerate, and of justification by the righteousness of Christ, of the abolishing the
Jewish rites and ceremonies, of the true nature and design of the seals of the new covenant, the c. .(liga¬
tions they bring us under, and their perpetual use in the Christian church. .... , ,
The general method of these epistles is such as best serves the end and design of them, w Inch is traced
♦he end of the wrhole scripture — practical godliness, out of a principle of divine love, a good c< ns< ince,
286
PREFACE.
and faith unfeigned ; accordingly, most of the epistles begin with the great doctrines of the gospel, the
articles of the Christian faith, which, when received, work by love, purify the conscience, and produce
evangelical obedience : and after these principles have been laid down, practical conclusions are drawn and
urged from them. In taking this method, there is a regard had to the nature and faculties of the soul of
mah, where the understanding is to lead the way, the will, affections, and executive powers, to follow
after ; and to the nature of religion in general, which is a reasonable service ; that we are not to be deter¬
mined by superstitious fancies, nor by blind passions, but by a sound judgment and good understanding in
the mind and will of God : by this we are taught how necessary it is that faith and practice, truth and ho¬
liness, be joined together, that the performance of moral duties will never be acceptable to God, or availa¬
ble to our own salvation, without the belief of the truth ; since those who make shipwreck of the faith
seldom maintain a good conscience, and the most solemn profession of the faith will never save those that
hold the truth in unrighteousness.
The particular occasions upon which these epistles were written, do not so evidently appear in them all
as in some. The first to the Corinthians seems to have taken its rise from the unhappy divisions that so
early rose in the churches of Christ, through the emulation of the ministers, and personal affections of the
people ; but it does not confine itself to that subject. That to the Galatians seems directed chiefly against
those judaizing teachers that went about to draw the Gentile converts away from the simplicity of the
gospel in doctrine and worship. The epistle to the Hebrews is manifestly calculated to wean the con¬
verted Jews from those Mosaical rites and ceremonies they retained too great a fondness for, and to recon¬
cile them to the abolition of that economy. Those epistles that are directed to particular persons, more
evidently carry their design in them, which he that runs may read.
But this is certain, none of these epistles are of private interpretation ; most of the psalms and of the
prophecies of the Old Testament were penned or pronounced on particular occasions, and yet they are of
standing and universal use, and very instructive even to us upon whom the ends of the world are come.
And so are those epistles that seem to have been most limited in the rise and occasion of them. There
will always be need enough to warn Christians against uncharitable divisions, against corrupting the faith
and worship of the gospel : and whenever the case is the same, those epistles are as certainly directed to
such churches and persons as if they had been inscribed to them.
These general observations, we suppose, may be sufficient to introduce the reader into the book itself ;
let us now take a short view of the whole work, of which this posthumous piece is the cdnclusion. It is
no’.v about fourteen years since the first part of this exposition of the Bible was made public ; in five years’
time the Old Testament was finished in four volumes. The first volume of the New Testament was longer in
hand ; for though the ever-memorable author was always fully employed in the ordinary work of his minis¬
try, yet those last years of his life, in which he drew up this exposition upon the historical part of the New
Testament, were less at his own command than any other had been ; his removal to Hackney, his almost
continual preaching from day to day, his journeys to Chester, and the necessity of more frequent visits to
his friends in and about London, together with a gradual sensible decay of health, will more than excuse
the three years’ time that passed before that was finished. And under such difficulties, none but a man
of his holy zeal, unwearied industry, and great sagacity, could have gone through such a service in that
space of time. He lived not to see that volume published, though left by him ready for the press. The
cnurch of God was suddenly deprived of one of the most useful ministers of the age. We have now been
gathei'ing up the fragments of those feasts with which he used to entertain his family and friends, in his
delightful work of opening the scriptures.
What remains, is, that we recommend the whole of this Work to the acceptance and blessing of . our
God and Saviour, to whose honour and interest it was from the first directed and devoted. We need not
be very solicitous about the acceptance it may meet with in the world ! what has been before published,
has been received and read with great pleasure and advantage by the most serious experienced Christians
in Great Britian and Ireland : the many loud calls there have been for the publishing this supplement,
and reprinting the whole, leave us no room to doubt, but that it will meet with a hearty welcome. Though
it must be acknowledged we live in an age that, by feeding upon ashes and the wind, has very much lost
the relish of every thing that is spiritual and evangelical ; yet we persuade ourselves there will still be
found many who, by reason of use, have their senses exercised to discern both good and evil.
Those that may think the expository notes too long, especially for family- worship, may easily relieve
themselves, either by reading a lesser part of the chapter at one time, or by abridging the annotations, and
perusing the rest when they have more leisure : for though it must be owned they are somewhat copious,
yet we are persuaded those that peruse them seriously, will find nothing in them superfluous or imperti¬
nent ; and if any where some things in the comment do not seem to flow so naturally and necessarily from
the text, we believe, when they are well considered and compared, it will appear they come under the
analogy and general reason of the subject, and truly belong to it.
If there be any that think this exposition of the Bible is too plain and familiar, that it wants the beauties
of oratory, and the strength of criticism ; we only wish they will read it over again with due attention, and
we are pretty confident, they will find the style natural, clear, and comprenensive : and we think they
will hardly be able to produce one valuable criticism out of the most learned commentators, but they will
have it in this exposition, though couched in plain terms, and not brought in as of a critical nature. No
man was more happy than Mr. Henry in that useful talent of making dark things plain, while too many,
that value themselves upon their criticising faculty, affect rather to make plain tilings dark.
But we leave this great and good work to speak for itself, and doubt not. but it will grow in its use and
esteem, and will, through the blessing of God, help to revive and promote familv-rcligion and scriptural-
knowledge, and support the credit of scripture-commentaries, though couched in human expressions.
These have been always accounted the great treasures of the church, and, when done with judgment,
have been so far from lessening the authority of the Bible, that they have greatly promoted its honour and
usefulness.
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE ROMANS.
Completed by Dr. John Evans.
If we compare scripture with scripture, and take the opinion of some devout and pious persons ; in theOld
Testament, David’s psalms, and in the New Testament, Paul’s epistles, are stars of the first magnitude,
that differ from the other stars in glory.
The whole scripture is indeed an epistle from heaven to earth ; but in it we have upon record several par¬
ticular epistles, more of St. Paul’s than of any other ; for he was the chief of the apostles, and laboured
more abundantly than they all. His natural parts, I doubt not, were very pregnant, his apprehension
quick and piercing, his expression fluent and copious, his affections, wherever he took, very warm and
zealous, and his resolutions no less bold and daring : this made him, before his conversion, a very keen
and bitter persecutor ; but when the strong man armed was dispossessed, and the stronger than became
to divide the spoil, and to sanctify these qualifications, he became the most skilful, zealous preacher ;
never any better fitted to win souls, nor more successful.
Fourteen of his epistles we have in the canon of scripture ; many more, it is probable, he wrote in the
course of his ministry, which might be profitable enough for doctrine, for reproof, &c. but, not being
given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six
epistles said to be Paul’s, written to Seneca, and eight of Seneca’s to him, are spoken of bv some of the
ancients, [Sixt. Senens. Biblioth. Sanct. lib. 2.] and are extant ; but, upon the view, they appear spu¬
rious and counterfeit.
This epistle to the Romans is placed first, not because of the priority of its date, but because of the super¬
lative excellency of the epistle, it being one of the longest and fullest of all, and, perhaps, because of
the dignity of the place to which it is written. Chrysostom would have this epistle read over to him
twice a week.
It is gathered from some passages in the epistle, that it was written Anno Christi 56 from Corinth, while
Paul made a short stay there in his way to Troas, Acts 20. 5, 6. He commendcth to the Romans Phcbe,
a servant of the church at Cenchrea, (c/z. 16.) which was a place belonging to Corinth. He calls Gains
his host , or the man with whom he lodged, (c/z. 16. 23. ) and he was a Corinthian, not the same with ( iaius
of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to
the poor saints there ; and of that he speaks, c/z. 16. 26.
The great mysteries treated of in this epistle, must needs produce in this, as in other writings of Paul,
many things dark, and hard to be understood, 2 Pet. 3. 16.
The method of this (as of several other of the epistles) is observable ; the former part of it doctrinal, in
the eleven first chapters ; the latter part practical, in the five last : to inform the judgment, and to re¬
form the life. And the best way to understand the truths explained in the former part, is to abide and
abound in the practice of the duties prescribed in the latter part ; for if any man will do his will, he shall
know of the doctrine, John 7. 17.
I. The doctrinal part of the epistle instructs us,
1. Concerning the way of salvation. (1.) The foundation of it laid in justification, and that not by the Gen¬
tiles’ works of nature, (c/z. 1.) nor bv the Jews’ works of the law, (ch. 2, 3.) for both Jews and Gentiles
were liable to the curse : but only by faith in Jesus Christ, (c/z. 3. 21, &c. ch. 4.) ficr totum — through
the whole. (2.) The steps of this' salvation are, [1.] Peace with God, c/z. 5. [2.] Sanctification, c/z. 6,
7. [3.] Glorification, ch. 8.
2. Concerning the persons saved, such as belong to the election of grace, (ch. 9.) Gentiles and Jews, ch.
10, 11. By this it appears, that the subjects he discourses of, were such as were then the present truths,
as the apostle speaks, 2 Pet 1. 12. Two things the Jews then stumbled at — justification by faith with¬
out the works of the law, and the admission of the Gentiles into the church ; and therefore both these
he studied to clear and vindicate.
II. The practical part follows : wherein we find, 1. Several general exhortations proper for all Christians,
c/z. 12. 2. Directions for our behaviour, as members of a civil society, c/z. 13. 3. Rules for the conduct
of Christians to one another, as members of the Christian church, c/z. 14. and c/z. 1.5. tor. 14.
III. As he draws towards a conclusion, he makes an apology for writing to them ; (c/z. 15. 14 — 16.) gives
them an account of himself and his own affairs ; ( v . 17 — 21.) promises them a visit ; (7-. 22 — 19.) begs
their prayers ; (v. 30 — 33.) sends particular salutations to many friends there : (c/z. 16. l-r-16. ) wants
them against those who caused divisions ; (v. 17 — 20.) adds the salutations of his friends with him ; (7'.
21 — 23. ) and ends with a benediction to them, and a doxology to God, v. 24 — 27.
ROMANS, 1.
288
CHAP. I.
In this chapter, we may observe, I. The preface or introduc¬
tion to the whole epistle, to v. 16. II. A description of the
deplorable condition of the Gentile world, which begins the
proof of the doctrine of justification by faith, here laid down
at v. 1 7. The first is according to the then usual formality
of a letter, but intermixed with very excellent and savoury
expressions.
1. !3A(JL, a servant of Jesus Christ, call-
JL ed to be an apostle, separated unto
the gospel of God, 2. (Which he had pro¬
mised afore by his prophets in the holy
scriptures,) 3. Concerning his Son Jesus
Christ our Lord, who was made of the seed
of David according to the flesh ; 4. And
declared to be the Son of God witli power,
according to the Spirit of holiness, by the [
resurrection from the dead : 5. By whom
we have received grace and apostleship for
obedience to the faith among all nations,
for his name : 6. Among whom are ye
also the called of Jesus Christ. 7. To all
that are in Rome, beloved of God, called
to be saints : Grace to you, and peace, from
God our F ather, and the Lord Jesus Christ.
In this paragraph we have,
I. The person who writes the epistle, described
v. 1. Paul, a servant of Jesus Christ ; that is his
title of honour, which he glories in, not as the Jew¬
ish teachers, Rabbi, Rabbi ; but a servant, a more
immediate attendant, a steward in the house.
Called to be an afiostle. Some think he alludes to
his old name Saul, which signifies one called for, or
inquired after : Christ sought him, to make an apos¬
tle of him, Acts 9. 15. He here builds his authority
upon his call ; he did not run without sending, as the
false apostles did : kxsIh iaratox©" — called an afiostle ;
as if this were the name he would be called by,
though he acknowledges himself not meet to be call¬
ed so, 1 Cor. 15. 9.
Separated to the gospel of God. The Pharisees
had their name from separation, because they sepa¬
rated themselves to the study of the law, and might
be called &yctpir/uivoi u; tov vo/uov : such a one Paul
had been ; but now he had changed his studies, was
d<pto£i<r/u(v@' itc''EuxyyiKiov ©e», a gospel Pharisee, se¬
parated by the counsel of God, (Gal. 1. 15.) sepa¬
rated from his mother's womb, by an immediate
direction of the Spirit, and a regular ordination ac¬
cording to that direction, (Acts 13. 2, 3.) by a dedi¬
cation of himself to this work. He was an entire
devotee to the gospel of God, the gospel which has
God for its Author, the original and extraction of it
divine and heavenly.
II. Having mentioned the gospel of God, he di¬
gresses, to give us an encomium of it.
1. The antiquity of it ; it was promised before,
(v. 2.) it was no novel upstart doctrine, but of an¬
cient standing in the promises and prophecies of the
Old Testament, which did all unanimously point at
the gospel, the morning-beams that ushered in the
sun of righteousness : this not by word of mouth only,
but in the scriptures.
2. The subject-matter of it; it is concerning Christ,
v. 3, 4. The prophets and apostles all bear witness
to him ; he is the true Treasure hid in the field of the
scriptures. Observe, when Paul mentions Christ,
how he he^ps up his names and titles, his Son Jesus
Christ our Lord, as one that took a pleasure in
speaking of him ; and having mentioned him, he
cannot go on in his discourse without some expres-
; sion of love and honour, as here, wuere in one per¬
son he shews us his two distinct natures.
(1.) His human nature ; made of the seed of Da¬
vid ; [y. 3.) that is, born of the virgin Mary, who
was ot the house of David ; (Luke 1. 27. ) as was
Joseph his supposed father, Luke 2. 4. David is
here mentioned, because of the special promises
made to him concerning the Messiah, especially his
kingly office; 2 Sam. 7. 12. Ps. 132. 11. compared
with Luke 1. 32, 33.
(2.) His divine nature ; declared to be the Son of
God ; (y. 4.) the Son of God by eternal generation,
or, as it is here explained, according to the Spirit of
holiness. According to the Jiesh, that is, his human
nature, he was of the seed of David ; but according
to the Spirit of holiness, that is, the divine nature,
(as he is said to be quickened by the Spirit, 1 Pet.
3. 18. compared with 2 Cor. 13. 4.) he is the Son of
God.
The great proof or demonstration of this, is, his
resurrection from the dead; that proved it effec¬
tually and undeniably. The sign of the prophet
Jonas, Christ’s resurrection, was intended for the
last conviction, Matt. 12. 39, 40. Those that would
not be convinced by that, would be convinced by
nothing.
So that we have here a summary of the gospel
doctrine concerniug Christ’s two natures in one per¬
son.
3. The fruit of it ; ( v . 5.) By whom, that is, by
Christ manifested and made known in the gospel,
we, Paul and the rest of the ministers, have received
grace and apostleship, that is, the favour to be made
apostles, Eph. 3. 8. The apostles were made a
spectacle to the world, led a life of toil and trouble
and hazard, were killed all the day long, and yet
Paul reckons the apostleship a favour: we may justly
reckon it a great favour to be employed in any work
or service for God, whatever difficulties or dangers
we may meet with in it.
This apostleship was received for obedience to the
faith, that is, to bring people to that obedience ;
as Christ, so his ministers, received, that they might
give. Paul’s was for this obedience among all na¬
tions, for he was the apostle of the Gentiles, ch. 11.
13. Observe the description here given of the Chris¬
tian profession, it is obedience to the faith ; it does
not consist in a notional knowledge, or a naked as¬
sent, much less does it consist in perverse disputings,
but in obedience. This obedience to the faith an¬
swers the law of faith, mentioned ch. 3. 27. The
act of faith is the obedience of the understanding tc
God revealing, and the product of that is the obe¬
dience of the will to God commanding. To anti¬
cipate the ill use which might be made of the doc¬
trine of justification by faith without the works of
the law, which he was to explain in the following
epistle, he here speaks of Christianity as an obedi¬
ence. Christ has a yoke.
“ Among whom are ye, v. 6. Ye Romans in this
stand upon the same level with other Gentile nations
of less fame and wealth ; ye are all one in Christ.”
The gospel-salvation is a common salvation, Jude 3.
No respect of persons with God.
The called of Jesus Christ ; all those, and those
only, are brought to an obedience of the faith, that
are effectually called of Jesus Christ.
III. The persons to whom it is written ; (r. 7.)
To all that are in Rome, beloved of God, called to
be saints; that is, to all the professing Christians
that were in Rome, whether Jews or Gentiles origi
nally, whether high or low, bond or free, learned or
unlearned ; rich and poor meet together in Christ
Jesus.
Here is, 1. The privilege of Christians ; they arc
beloved of God, they are members of that hodv
which is beloved, which is God’s Hephzi-bah, ir
289
HOMANS, 1.
which his delight is. We speak of God’s love by his
bounty and beneficence, and so he hath a common
love to all mankind, and a peculiar love for true
believers; and between these there is a love he
hath for all the body of visible Christians.
2. The duty of Christians ; and that is to be holy,
for hereunto are they called, called to be saints,
called to salvation through sanctification. Saints,
and only saints, are beloved of God with a special
and peculiar love.
dymk — called saints, saints in profession ;
it were well if all that are Called saints, were saints
indeed : they that are called saints, should labour to
answer to the name ; otherwise, though it is an ho¬
nour and a privilege, yet it will be ot little avail at
the great day to have been called saints, if we be
not really so.
IV. The apostolical benediction ; (v. 7. ) Grace
to you and peace. This is one of the tokens in every
epistle ; and it hath not only the affection of a good
wish, but the authority of a blessing : the priests
under the law were to bless the people, and so are
gospel ministers, in the name of the Lord.
In this usual benediction observe,
1. The favours desired, grace and peace ; the Old
Testament salutation was, peace be to you; but
now grace is prefixed, grace, that is, the favour of
God towards us, or the work of God in us ; both are
previously requisite to true peace. All gospel- bless¬
ings are included in these two, grace and peace.
Peace, that is, all good ; peace with God, peace
in your own consciences, peace with all that are
about you ; all these founded in grace.
2. The fountain of those favours, from God our
Father, and the Lord Jesus Christ. All good comes,
(1.) From God as a Father; he hath put himself
into that relation, to engage and encourage our de¬
sires and expectations : we are taught, when we
come for grace and peace, to call him our Father.
(2.) From the Lord Jesus Christ, as Mediator, and
the great Feoffee in trust, for the conveying and se¬
curing of these benefits. We have them from his
fulness, peace from the fulness of his merit, grace
from the fulness of his Spirit.
8. First, I thank my God through Jesus
Christ for you all, that your faith is spoken
of throughout the whole world. 9. F or God
is my witness, whom I serve with my spirit
in the gospel of his Son, that without ceas¬
ing I make mention of you always in my
prayers. 10. Making request (if by any
means now at length 1 might have a pros¬
perous journey bv the will of God) to come
unto you. 11. For I long to see you, that
I may impart unto you some spiritual gift,
to the end ye may be established ; 1 2.
That is, that 1 may be comforted together
with you, by the mutual faith both of you
and me. 13. Now I would not have you
ignorant, brethren, that oftentimes I pur¬
posed to come unto you, (but was let hi¬
therto,) that 1 might have some fruit among
you also, even as among other Gentiles.
1 4. I am debtor both to the Greeks, and to
the barbarians, both to the wise, and to the
unwise. 1 5. So, as much as in me is, I am
ready to preach the gospel to you that are
at Rome also.
We may here observe,
VOL. VI. — 2 O
I I. His thanksgiving for them ; (v. 8. ) First, I thank
mu God. It is good to begin ever)- thing with bless-
mg God, to make that the alpha and omega of every
! song, in ex>ery thing to give thanks.
My God. He speaks this with delight and tri¬
umph. In all our thanksgivings, it is good for us to
! eye God as our God; that makes every mercy sweet,
when we can say of God, “ He is mine in covenant.”
; Through Jesus Christ. All our duties and per-
j formances are pleasing to God only through Jesus
Christ ; praises as well as prayers.
| For you all: We must express our love to our
friends, not only by praying for them, but by prais¬
ing God for them. God must have the glory of all
the comfort we have in our friends ; for every crea¬
ture is that to us, and no more, that God makes it
to be. Many of these Romans Paul had no personal
acquaintance with, and yet he could heartily rejoice
in their gifts and graces. When some of the Roman
Christians met him, (Acts ^8. 15. ) he thanked God
for them, and took courage ; but here his true catho¬
lic love extends itself further, and he thanks God
for them all ; not onlv for those among them that
were his helpers in Christ, and that oestowed much
labour upon him, (whom he speaks of ch. 16. 3, 6.)
but for them all.
That your faith is spoken of. Paul travelled up
and down from place to place, and wherever he
came, he heard great commendations of the Chris¬
tians at Rome, which he mentions, not to make them
projid, but to quicken them to answer the general
character people gave of them, and the general ex¬
pectation people had from them. The greater re¬
putation a man hath for religion, the more careful
he should be to preserve it, because a little folly
spoils him that is in reputation, Eccl. 10. 1.
Throughout the whole world, that is, the Roman
empire, into which the Roman Christians, upon Clau¬
dius’s edict to banish all the Jews from Rome, were
scattered abroad, but were now returned, and, it
seems, left a very good report behind them, wher¬
ever they had been, in all the churches ; there was
this good effect of their sufferings ; if they had not
been persecuted, they had not been famous; this was
indeed a good name, a name for good things with
God and good people. As the elders of old, so these
Romans, obtained a good report through faith, Heb.
11. 2. It is a desirable thing to be famous for faith.
The faith of the Roman Christians came to be thus
talked of, not only because it was excelling in itself,
but because it was eminent and observable in its cir¬
cumstances. Rome was a city upon a hill, every
one took notice of what was done there. Thus they
who have many eyes upon them, have need to walk
circumspectly, for what they do, good or bad, will
be spoken of.
The church of Rome was then a flourishing
church ; hut since that time how is the gold become
dim ! How is the most fine gold changed ! Rome is
not what it was. She was then espoused a chaste
virgin to Christ, and excelled in beauty ; but she has
since degenerated, dealt treacherously, and embraced
the bosom of a stranger ; so that (as that good old
book, the Practice of Piety, makes appear in no less
than twenty-six instances) even the epistle to the Ro
mans, is now an epistle against the Romans ; little
reason has she therefore to boast of her former ere
dit.
II. His prayer for them, v. 9. Though a famous
flourishing church, yet they had need to be prayed
for ; they had not yet attained. Paul mentions this
as an instance of his love to them. One of the
greatest kindnesses we can do our friends, and some¬
times the only kindness that is in the power of our
hands, is, by prayer to recommend them to the lov¬
ing kindness of God. From Paul’s examr ile here
i we may learn,
290
ROMANS, 1.
1. Constancy in prayer ; always without ceasing.
He did himself observe the same rules he gave to
others, Eph. 6. 18. 1 Thess. 5. 17. Not that Paul
did nothing else but pray, but he kept up stated
times for the solemn performance of that duty, and
those very frequent, and observed without fail.
2. Charity in prayer ; I make mention of you.
Though he had no particular acquaintance with
them, or interest in them, yet he prayed for them ;
not only for all saints in general, but he made ex¬
press mention of them. It is not unfit sometimes
to be express in our prayers for particular churches
and places ; not to inform God, but to affect our¬
selves. We are likely to have the most comfort in
those friends that we pray most for. Concerning
this he makes a solemn appeal to the searcher of
hearts ; for God is my witness. It was in a weighty
matter, and in a thing known only to God and his
own heart, that he used this asseveration. It is very
comfortable to be able to call God to witness our
sincerity and constancy in the discharge of a duty.
God is particularly a Witness to our secret prayers,
the matter of them, the manner of the performance ;
then our Father sees in secret, Matt. 6. 6.
God, whom I serve with my spirit. Those that
serve God with their sfiirits, may, with a humble
confidence, appeal to him ; hypocrites cannot, who
rest in bodily exercise.
His particular prayer, among many other petitions
he put up for them, was, that he might have an op¬
portunity of giving them a visit; ( v . 10.) Making
request, if by any means, &c. ' Whatever comfort
we desire to find in any creature, we must have re¬
course to God for it by prayer ; for our times are in
his hand, and all our ways at his disposal. The ex¬
pressions here used, intimate that lie was very de¬
sirous of such an opportunity, if by any means ; that
he had long and often been disappointed, now at
length ; and yet that he submitted it to the Divine
Providence, a prosperous journey by the will of God.
As in our purposes, so in our desires, we must still
remember to insert this, if the Lord will, James 4.
15. Our journeys are prosperous or otherwise, ac¬
cording to the will of God ; comfortable or not, as
he pleases.
III. His great desire to see them, with the reasons
of it, v. 11 — 15. He had heard so much of them,
that he had a great mind to be better acquainted
with them. F ruitful Christians are as much the joy,
as barren professors are the grief, of faithful min¬
isters.
Accordingly, he often purposed to come, but was
let hitherto ; (y. 13.) for man purposeth, but God
disposeth. He was hindered by other business that
took him off, by his care of other churches, whose
affairs were pressing ; and Paul was for doing that
first, not which was most pleasant, (then he would
have gone to Rome,) but which was most needful.
A good example to ministers, who must not consult
their own inclinations so much as the necessity of
their people’s souls.
Paul desired to visit these Romans,
1. That they might be edified ; (x;. 11.) That I
may impart unto you. He received, that he might
communicate. Never were full breasts so desirous
to be drawn out to the sucking infant, as Paul’s head
and heart were to be imparting spiritual gifts, that
is, preaching to them. A good sermon is a good
gift, so much the better for being a spiritual gift.
To the end ye may be established. Having com¬
mended their flourishing, he here expresses his de¬
sire of their establishment, that as they grew up¬
ward in the branches, they might grow downward
in the root. The best saints, while thev are in such
a shaking world as this, have need to be more and
more established ; and spiritual gifts are of special
use for our establishment.
2. That he might be comforted, v. 12. What he
heard of their flourishing m grace, was so much a
joy to him, that it must needs be much more so to
behold it. Paul could not take comfort in the fruit
of the labours of other ministers.
By the mutual faith both of you and me, that is,
our mutual faithfulness and fidelity. It is very com¬
fortable when there is a mutual confidence between
minister and people, they confiding in him as a faith¬
ful minister, and he in them as a faithful people. Or,
the mutual work of faith, which is love ; they rejoiced
in the expressions of one another’s love, or communi¬
cating their faith one to another. It is very refreshing
to Christians to compare notes about their spiritual
concerns ; thus are they sharpened, as iron sharpens
iron.
That I might have some fruit ; v. 13. Their
edification would be his advantage, it would be fruit
abounding to a good account. Paul minded his work,
as one that believed the more good he did, the greater
would his reward be.
3. That he might discharge his trust as the apos¬
tle of the Gentiles ; (z>. 14. I am a debtor ;) (1.)
His receivings made him debtor ; the great gifts and
abilities which he had, made him a debtor ; for they
were talents he was intrusted with, to trade for his
Master’s honour. We should think of this when we
covet great things ; that all our receivings put us in
debt; we are but stewards of our Lord’s goods. (2.)
His office made him a debtor ; he was a debtor as he
was an apostle, he was called and sent to work, and
had engaged to mind it.
Paul had improved his talent, and laboured in his
work, and done as much good as ever any man did,
and yet, in reflection upon it, he still writes himself
debtor ; for when we have done all, we are but un¬
profitable servants.
Debtor to the Greeks, and to the barbarians, that
is, as the following words explain it, to the wise and
to the unwise. The Greeks fancied themselves to
have the monopoly of wisdom, and looked upon all
the rest of the world as barbarians, comparatively
so ; not cultivated with learning and arts as they
were. Now Paul was a debtor to both, looked upon
himself as obliged to do all the good he could both
to the one and to the other. Accordingly, we find
him paying his debt, both in his preaching and in
his writing, doing good both to Greeks and barba¬
rians, and suiting his discourse to the capacity of
each. You may observe a difference between his
sermon at Lystra among the plain Lycaonians, (Acts
14. 15, &c.) and his sermon at Athens among the
polite philosophers, Acts 17. 22, &c. He delivered
both as debtor to each , giving to each their portion.
Though a plain preacher, yet as debtor to the wise,
he speaks wisdom among them that are perfect, 1
Cor. 2. 6.
For these reasons he was ready, if he had an op¬
portunity, to preach the gospel at Rome, v. 15.
Though a public place, though a perilous place,
where Christianity met with a great deal of opposi¬
tion, yet Paul was ready to run the risk at Rome,
if called to it ; I am ready — 'urpoBujuov. It notes a
great readiness of mind, and that he was very for¬
ward to it. What he did was not for filthy lucre, but
of a ready mind. It is an excellent thing to be ready
to meet every opportunity of doing or getting good.
16. For I am not ashamed of the gospel
of Christ : for it is the power of God unto
salvation to every one that believeth ; to
the Jew first, and also to the Greek. 1 7.
For therein is the righteousness of God re-
! vealed from faith to faith: as it is written,
I The just shall live by faith. 18. For the
291
ROMANS, 1.
wrath of God is revealed from heaven
against all ungodliness and unrighteousness
of men, who hold the truth in unrighteous¬
ness ;
Paul here enters upon a large discourse of justifi¬
cation ; in the latter part of this chapter laying
down his thesis ; and in order to the proof of it, de¬
scribing the deplorable condition of the Gentile
world.
His transition is very handsome, and like an ora¬
tor : he was ready to preach the gospel at Rome,
though a place where the gospel was run down by
those that called themselves the wits ; for, saith he,
lam not ashamed of it, v. 16.
There is a great deal in the gospel which such a
man as Paul might be tempted to be ashamed of,
especially that he whose gospel it is, was a man
hanged upon a tree, that the doctrine of it was plain,
had little in it to set it off among scholars, the pro¬
fessors of it were mean and despised, and every
where spoken against ; yet Paul was not ashamed to
own it, I reckon him a Christian indeed, that is
neither ashamed of the gosfiel, nor a shame to it.
The reason of this bold profession, taken from the
nature and excellency of the gosfiel, introduces his
dissertation.
I. The proposition, v. 16, 17. The excellency
of the gosfiel lies in this, that it reveals to us,
1. The salvation of believers as the end ; it is the
fiower of God unto salvation. Paul is not ashamed
of the gosfiel, how mean and contemptible soever it
appear to a carnal eve ; for the power of God works
by it the salvation of all that believe ; it shews us the
way of salvation, (Acts 16. 17.) and is the great
charter by which salvation is conveyed and made
over to us. But,
(1.) It is through the fiower of God ; without that
power the gospel is but a dead letter ; the revelation
of the gosfiel is the revelation of the arm of the Lord,
(Isa. 53. 1.) as power went along with the word of
Christ, to heal diseases.
(2.) It is to those, and those only, that believe ;
believing interests us in the gospel-salvation ; to
others it is hidden. The medicine prepared will
not cure the patient, if it be not taken.
To the Jew first. The lost sheefi of the house of
Israel had the first offer made them, both by Christ
and his apostles. You first ; (Acts 3. 26.) but upon
their refusal, theafiostles turned to the Gentiles, Acts
13. 46. Jews and Gentiles now stand upon the same
level, both equally miserable without a Saviour, and
both equally welcome to the Saviour, Col. 3. 11.
Such doctrine as this was surprising to the Jews, who
had hitherto been the peculiar people, and had
looked with scorn upon the Gentile world ; but the
long-expected Messiah proves a Light to lighten the
Gentiles, as well as the Glory of his fieofile Israel.
2. The justification of believers as the way ; (r.
17.) For therein, that is, in this gospel, which Paul
so much triumphs in, is the righteousness of God re¬
vealed. Our misery and ruin being the product and
consequent of our iniquity, that which will shew us
the way of salvation, must needs shew us the way
of justification, and that the gospel does.
The gospel makes known a righteousness. While
God is a just and holy God, and we are guilty sin¬
ners, it is necessary we have a righteousness where¬
in to appear before him ; and blessed be God, there
is such a righteousness brought in by Messiah the
Prince, (Dan. 9. 24.) and revealed in the gosfiel ; a
righteousness, that is, a gracious method of recon¬
ciliation and acceptance, notwithstanding the guilt
of our sins.
This evangelical righteousness, (1.) Is called the
righteousness of God ; it is of God’s appointing, of
God’s approving and accepting. It is so called, to
cut off* all pretensions to a righteousness resulting
from the merit of our own works. It is the righ¬
teousness of Christ ; who is God, resulting from a sa¬
tisfaction of infinite value. (2. ) It is said to be from
faith to faith ; from the faithfulness of God reveal¬
ing, to the faith of man receiving ; so some ; from
the faith of dependence upon God, and dealing with
him immediately, as Adam before the fall, to the
faith of dependence upon a Mediator, and so dealing
with God ; so others ; from the first faith, by which
we are put Into a justified state, to after faith, by
which we live, and are continued in that state : and
the faith that justifies us, is no less than our taking
Christ for our Saviour, and becoming true Christians,
j according to the tenor of the baptismal covenant ;
from faith ingrafting us into Christ, to faith deriv¬
ing virtue from him as our Root: both implied in the
i next words, The just shall live by faith. Juit by
1 faith, there is faith justifying us ; live by faith, there
is faith maintaining us ; and so there is a righteous¬
ness from faith to faith. Faith is all in all, both in
' the beginning and progress of a Christian life. It is
not from faith to works, as if faith put us into a jus-
j tilled state, and then works preserved and maintain-
I ed us in it ; but it is all along/rom faith to faith, as
2 Cor. 3. 18. from glory to glory ; 'it is increasing,
continuing, persevering faith ; faith pressing for¬
ward, and getting ground of unbelief.
To shew that this is no novel, upstart doctrine, he
quotes for it that famous scripture in the Old Tes¬
tament, so often mentioned in the New, (Hab. 2.
4.1 The just shall live by faith. Being justified by
faith, he shall live by it both the life of grace, and
of glory. The prophet there had placed himself
upon the watch-tower, expecting some extraordi¬
nary discoveries, (t>. 1.) and the discovery was of
the certainty of the appearance of the promised Mes¬
siah in the fulness of time, notwithstanding seeming
delays ; this is there called the vision, by way of
eminence, as elsewhere the promise ; and w hile that
time is coming, as well as when it is come, the just
shall live by faith. Thus is the evangelical righ¬
teousness from faith to faith: from Old-Testament
faith in a Christ to come, to New-Testament faith
in a Christ already come.
II. The proof of this proposition, that both Jews
and Gentiles stand in need of a righteousness where¬
in to appear before God, and that neither the one
nor the other have any of their own to plead. Jus¬
tification must be either by faith or works ; it cannot
| be by works, which he proves at large by describing
J the works both of Jnvs and Gentiles ; and therefore
he concludes it must be by faith, ch. 3. 20, 28. The
1 apostle, like a skilful surgeon, before he applies the
i plaster, searches the wound ; endeavours first to
convince of guilt and wrath, and then to shew the
way of sah'ation. This makes the gospel the more
w’eicome. We must first see the righteousness of
God condemning, and then the righteousness of God
justifying will appear worthy of "all acceptation.
In general, (r. 18.) the wrath of God is rewealed.
The light of nature, and the light of the law, reveal
| the wrath of God from sin to sin. It is w’elhfor us
that the gospel rn<eals the justifying righteousness
of God from faith to faith. The antithesis is ob-
| servable.
1. Here is the sinfulness of man described ; he
rcduceth it to two heads, ungodliness and unrrigh-
| teousness ; ungodliness against the laws of the first
table, unrighteousness against those of the second.
2. The cause of that sinfulness, and that is, hold¬
ing the truth in unrighteousness. Some communes
notitite, some ideas they had of the being of God,
and of the difference of good and evil ; but they held
them in unrighteousness, that is, they knew and
professed them in a consistency with their wicked
ROMANS, I.
courses ; they held the truth as a captive or prisoner,
that it should not influence them, as otherwise it
would. An unrighteous wicked heart is the dun¬
geon, in which many a good truth is detained and
buried : Holding fast the form of sound words in
faith and love, is the root of all religion, (2 Tim. 1.
13.) but holding it fast in unrighteousness, is the
root of all sin. ... ,
3. The displeasure of God against it ; the wrath
of God is revealed from heaven ; not only in the
written word, which is given by inspiration of God,
the Gentiles had not that, but in the providences oi
God, his judgments executed upon sinners, which
do not spring out of the dust, or fall out by chance,
nor are they to be ascribed to second causes, but
they are a revelation from heaven ; or wrath from
heaven is revealed ; it is not the wrath of a man like
ourselves, but wrath from heaven, therefore the
more terrible, and the more unavoidable.
1 9. Because that which may be known
of God is manifest in them ; for God hath
shewed it unto them. 20. For the invisible
things of him from the creation of the world
are clearly seen, being understood by the
things that are made, even his eternal
power and Godhead ; so that they are
without excuse: 21. Because that, when
they knew God, they glorified him not as
God, neither were thankful; but became
vain in their imaginations, and their foolish
heart was darkened. 22. Professing them¬
selves to be wise, they became fools, 23.
And changed the glory of the uncorruptible
God, into an image made like to corrupti¬
ble man, and to birds, and four-footed
beasts, and creeping things. 24. Where¬
fore God also gave them up to uncleanness
through the lusts of their own hearts, to dis¬
honour their own bodies between them¬
selves: 25. Who changed the truth of
God into a lie, and worshipped and served
the creature more than the Creator, who is
blessed for ever. Amen. 26. F or this
cause God gave them up unto vile affec¬
tions : for even their women did change the
natural use into that which is against na¬
ture: 27. And likewise also the men,
leaving the natural use of the woman,
burned in their lust one toward another,
men with men working that which is un¬
seemly, and receiving in themselves that
recompense of their error which was meet.
28. And even as they did not like to retain
God 'in their knowledge, God gave them
over to a reprobate mind, to do those things
which are not convenient ; 29. Being filled
with all unrighteousness, fornication, wick¬
edness, covetousness, maliciousness ; full
of envy, murder, debate, deceit, malignity ;
whisperers, 30. Backbiters, haters of God,
despiteful, proud, boasters, inventors of evil
things, disobedient to parents, 3 1 . Without
understanding, covenant-breakers, without
i natural affection, implacable, unmerciful
32. Who knowing the judgment of God,
that they which commit such things are
worthy of death, not only do the same, but
have pleasure in them that do them.
In this last part of the chapter he applies what he
had said particularly to the Gentile world : in which
we may observe,
I. The means and helps they had to come to the
knowledge of God. Though they had not such a
knowledge of his law as Jacob and Israel had, (Ps.
147. 20.) yet among them he left not himself without
witness; (Acts 14. 17. v. 19, 20.) For that which
may be ktiown, &c. Observe,
1. What discoveries they had ; That which may
be known of God is manifest, tv dv this — among
them ; there were some even among them, that had
the knowledge of God, were convinced of the exis¬
tence of one supreme JVumeji. The philosophy of
Pythagoras, Plato, and the Stoics, discovered a
great deal of the knowledge of God, as appear, by
plenty of testimonies.
That which may be known; which implies, there
is a great deal which may not be known. The being
of God may be a/iprehended, but cannot be compre¬
hended. W e cannot by searching find him out. Job
11. 7 — 9. Finite understandings cannot perfectly
know an infinite being ; but, blessed be God, there
is that which may be known, enough to lead us to
our chief end, the glorifying and enjoying of him :
and these things revealed belong to us and to our
children, while secret tilings are not to be pried into,
Deut. 29. 29.
2. Whence they had these discoveries ; God hath
shewed it to them. Those common natural notions
which they had of God, wrere imprinted upon their
hearts by the God of nature himself, who is the
Father of lights.
This sense of a Deity, and a regard to that Deity,
is so connate with the human nature, that some think
we are to distinguish men from brutes by these
rather than by reason.
3. By what way and means these discoveries and
notices which they had, were confirmed and im¬
proved, — by the work of creation ; ( v . 20. ) F'or the
invisible things of God, &c.
(1.) Observe what they knew : the invisible things
of him, even his eternal power and Godhead. Though
God be not the object of sense, yet he hath disco¬
vered and made known himself by those things that
are sensible. The power and Godhead of God are
invisible things, and yet are clearly seen in their pro¬
ducts. He works in secret, (Job 23. 8, 9. Ps. 139.
15. Eccl. 11. 5. ) but manifests what he has wrought,
and therein mak.es known his power and Godhead,
and his other attribute, which natural light appre¬
hends in the idea of a God. They could not come by
natural light to the knowledge of the three persons
in the Godhead, (though some fancy they have found
footsteps of that in Plato’s writing,) but they did
come to the knowledge of the Godhead, at least so
much knowledge as was sufficient to have kept them
from idolatry. This was that truth which they held
in unrighteousness.
(2. ) How they knew it ; by the things that are
made ; which could not make themselves, nor fall
into such an exact order and harmony by any casual
hits; and therefore must have been produced by
some first cause or intelligent agent ; which first
cause could be no other than an eternal powerful
God. See Ps. 19. 1. Isa. 40. 26. Acts 17. 24.
The workman is known by his work. The variety,
multitude, order, beauty, harmony, different nature,
and excellent contrivance, of the things that are
vnade, the direction of them to certain ends, and the
293
ROM/1
concurrence of all the parts to the good and beauty
of the whole, do abundantly prove a Creator and his
eternal power and Godhead. Thus did the light
shine in the darkness.
And this from the creation of the world. Under¬
stand it either, [1.] As the topic, from which the
knowledge of them is drawn. To evince this truth,
we have recourse to the great woi'k of creation.
And some think this urine kw/xh, this creature of
the world, (as it may be read,) is to be understood of
man, the urine xxr' — the most remarkable
creature of the lower world, called urine, Mark
16. 15.
The frame and structure of human bodies, and es¬
pecially the most excellent powers, faculties, and
capacities of human souls, do abundantly prove, that
there is a Creator, and that he is God.
Or, [2.] As the date of the discovery. It is as
old as the creation of the world. In this sense u-rro
KTt<rta>; hLt/xv, is most frequently used in scripture.
These notices concerning God are not any modem
discoveries, hit upon of late, but ancient truths which
were from the beginning. The way of the acknow¬
ledgment of God is a good old way ; it was from the
beginning. Truth got the start of error.
II. Their gross idolatry, notwithstanding these
discoveries that God made to them of himself ; de¬
scribed here, v. 21 — 23, 25. We shall the less
wonder at the inefficacy of these natural discoveries
to prevent the idolatry of the Gentiles, if we re¬
member how prone even the Jews, who had scrip¬
ture-light to guide them, were to idolatry ; so mise¬
rably are the degenerate sons of men plunged in the
mire of sense. Observe,
1. The inward cause of their idolatry, v. 21, 22.
They are therefore without excuse, in that they did
know God, and from what they knew might easily
infer, that it was their duty to worship him, and him
only. Though some have greater light and means
of knowledge than others, yet all have enough to
leave them inexcusable.
But the mischief of it was, that they glorified him
not as God ; their affections toward him, and their
awe and adoration of him, did not keep pace with
their knowledge. To glorify him as God, is to glo¬
rify him only ; for there can be but one infinite : but
they did not so glorify him, for they set up a multi¬
tude of other deities. To glorify him as God, is to
worship him with spiritual worship ; but they made
images of him. Not to glorify God as God, is in
effect not to glorify him at all ; to respect him as a
creature, is not to glorify him, but to dishonour him.
Neither were thankful ; not thankful for the
favours in general they received from God ; (insensi¬
bleness of God’s mercies is at the bottom of our sinful
departures from him ;) not thankful in particular for
the discoveries God was pleased to make of himself
to them. Those that do not improve the means of
knowledge and grace, are justly reckoned unthank¬
ful for them.
But became vain in their imaginations, ir role Si*.-
xoyiir. uoie — in their reasonings, in their practical in¬
ferences. They had a great deal of knowledge of
general truths, (v. 19.) but no prudence to applv
them to particular cases. Or, in their notions of
God, and the creation of the world, and the origina¬
tion of mankind, and the chief good ; in these things,
when they quitted the plain truth, they soon disputed
themselves into a thousand vain and foolish fancies.
The several opinions and hypotheses of the various
sects of philosophers concerning these things, were
so many vain imaginations. When truth is forsaken,
errors multiply in infinitum — infinitely.
And their foolish heart was darkened. The fool¬
ishness and practical wickedness of the heart cloud
and darken the intellectual powers and faculties.
Nothing tends more to the binding and perverting
NS, 1.
of the understanding, than the corruption and de¬
pravedness of the will and affections.
V. 22. Professing themselves to be wise, they be¬
came fools. rl his looks black upon the philosophers,
the pretenders to wisdom, and professors of it.
I hose that had the most luxuriant fancy in framing
to themselves the idea of a God, fell into the most
gross and absurd conceits : and it was the just pun¬
ishment of their pride and self-conceitedncss.
It has been observed, that the most refined nations,
that made the greatest shew of wisdom, were the
arrantest fools in religion. The barbarians adored
the sun and moon, which of all others was the most
specious idolatry ; while the learned Egyptians wor¬
shipped an ox and an onion. The Grecians, who
excelled them in wisdom, adored diseases and human
passions : the Homans, the wisest of all, worshipped
the furies : and at this day the poor Americans
worship the thunder ; while the ingenious Chinese
adore the devil. Thus the world by wisdom knew
not God, 1 Cor. 1. 21. As a profession of wisdom
is an aggravation of folly, so a proud conceit of wis¬
dom is the cause of a great deal of folly. Hence wc
read of few philosophers that were converted to
Christianity ; and Paul’s preaching was no where so
laughed at and ridiculed as among the learned Athe¬
nians, Acts 17. 18, 32.
Qaniovrte tiycti — conceiting themselves to be wise.
The plain truth of the being of God would not
content them ; they thought themselves above that,
and so fell into the greatest errors.
2. The outward acts of their adolatrv, v. 23, 25.
(1.) Making images of God, {v. 23.) by which,
as much as in them lay, they changed the glory of
the incorru/itible God. Compare Ps. 106. 20. Jer.
2. 1 1 . They ascribed a deity to the most contempt¬
ible creatures, and by them represented God. It was
the greatest honour God did to man, that hi' made
man in the image of God ; but it is the greatest dis¬
honour man has done to God, that he has made God
in the image of man This was it that God so strict¬
ly warned the Jews against, Dent. 4. 15, See. This
the apostle shews the folly of in his sermon at Athens,
Acts 17. 29. See Isa. 40. 18, Sec. 44. 10, Sec. This
is called, (v. 25.) changing the truth of God into a
lie. As it did dishonour his glory, so it did misre¬
present his being. Idols are called lies, for they belie
God, as if he had a body, whereas he is a Spirit,
Jer. 23. 14. Hos. 7. 1. Teachers of lies, Hab. 2. 18.
(2.) Giving divine honour to the creature ; wor¬
ship fied and served the creature, era^a riv xrinttnt —
beside the Creator. They did own a supreme Arumen
in their profession, but they did in effect disown him
by the worship they paid the creature : for God will
be all or none. Or, above the Creator ; paying more
respect to their inferior deities, stars, heroes, de¬
mons, thinking the supreme God inaccessible, or
above their worship. The sin itself was their wor¬
shipping of the creature at all ; but this is mentioned
as an aggravation of the sin, that they worshipped
the creature more than the Creator. This was the
general wickedness of the Gentile world, and be¬
came twisted in with their laws and government ;
in compliance with which, even the wise men among
them, who knew and owned a supreme God, and
were convinced of the nonsense and absurdity of
their polytheism and idolatry, jet did as the rest of
their neighbours did. Seneca, in his book de Super-
stitione, as it is quoted by Aug. de Crvit. Dei, lib. 6.
cap. 10. (for the book itself is lost,) after he had
largely shewed the great folly and impiety of the
vulgar religion, in divers instances of it, yet con¬
cludes, Qu?e omnia sapiens servabit tanquam legibus
jussa, non tanquam diis grata — All which a wise
man will observe as established by law, not imagin¬
ing them grateful to the gods. And afterward,
Omnem istam ignobilem deorum turbam, quam longo
294
ROMANS, 1.
sevo long a supers titio congessit, sic adorabimus, ut
meminerimus cultum ejus magis ad morem quam ad
rem pertinere — All this ignoble rout of gods, ’which
ancient superstition has amassed together by long
prescription, we will so adore, as to remember that
the worship of them is rather a compliance with cus¬
tom than material in itself. Upon which Austin ob¬
serves, Colebat quod reprehendebat, agebat quod
arguebat, quod culpabat adorabat — He worshipped
that which he censured, he did that which he had
proved wrong, and he adored what he found fault
with. I mention this thus largely, because methinks
it doth fully explain that of the apostle here, (z>. 18.)
who hold the truth in unrighteousness.
It is observable that upon the mention of the dis¬
honour done to God by the idolatry of the Gen¬
tiles, the apostle, in the midst of his discourse, ex¬
presses himself in an awful adoration of God, Who
is blessed for ever. Amen. When we see or hear
of any contempt cast upon God or his name, we
should from thence take occasion to think and speak
highly and honourably of him. In this, as in other
things, the worse others are, the better we should
be. Blessed for ever, notwithstanding these disho¬
nours done to his name : though there are those that
do not glorify him, yet he is glorified, and will be
glorified to eternity.
III. The judgments of God upon them for this
idolatry : not many temporal judgments, (the idola¬
trous nations were the conquering, ruling nations of
the world,) but spiritual judgments, giving them up
to the most brutish and unnatural lusts. nageJWsy
— He gave them up ; it is thrice repeated here,
v. 24, 26, 28. Spiritualjudgmentsareof all others the
sorest judgments, and to be most dreaded. Observe,
1. By whom they were given up. God gave them
up, in a way of righteous judgment, as the just pun¬
ishment of their idolatry ; taking off the bridle of re¬
straining grace ; leaving them to themselves ; letting
them alone : for his grace is his own, he is debtor
to no man, he may give or withhold his grace at
pleasure. Whether this giving up be a positive act
of God, or only privative, we leave to the schools to
dispute : but this we are sure of, that it is no new
thing for God to give men up to their own heart’s
lusts, to send them strong delusions, to let Satan
loose upon them, nay to lay stumbling-blocks before
them. And yet God is not the Author of sin, but
herein infinitely just and holy ; for though the
greatest \\ ickednesses follow upon this giving up, the
fault of that is to be laid upon the sinner’s wicked
heart. If the patient be obstinate, and will not sub¬
mit to the methods prescribed, but wilfully takes and
does that which is prejudicial to him ; the physician
is not to be blamed, if he give him up as in a despe¬
rate condition ; and all the fatal symptoms that
follow, are not to be imputed to the physician, but
to the disease itself, and to the folly and wilfulness
of the patient.
2. To what they were given up.
(1.) To uncleanness and vile affections, v. 24, 26,
27. They that would not entertain the more pure
and refined notices of natural light, which tend to
preserve the honour of God, justly forfeited those
more gross and palpable sentiments, which preserve
the honour of human nature. Man, being in honour,
and refusing to understand the God that made him,
thus becomes worse than the beasts that perish, Ps.
49. 20. Thus one, by the divine permission, be¬
comes the punishment of another ; but it is (as it is
said here) through the lusts of their own hearts ;
there all the fault is to be laid. Those who disho¬
noured God, were given up to dishonour themselves.
A man cannot be delivered up to a greater slavery
than to be given up to his own lusts. Such are given
over, like the Egyptians, (Isa. 19. 4.) into the hand
of a cruel lord.
The particular instances of their uncleanness and
vile affections, are, their unnatural lusts ; which
many of the heathen, even of those among them
who passed for wise men, as Solon and Zeno, were
infamous for, against the plainest and most obvious
dictates of natural light. The ci’ving iniquity of
Sodom and Gomorrah, for which God rained hell
from heaven upon them, became not only commonly
practised, but avowed, in the pagan nations. Per¬
haps, the apostle especially refers to the abomina¬
tions that were committed in the worship of their
idol-gods, in which the worst of uncleannesses were
prescribed for the honour of their gods : dunghill
service for dunghill gods ; the unclean spirits de¬
light in such ministrations.
In the church of Rome, where the pagan idola¬
tries are revived, images worshipped, and saints
only substituted in the room of demons, we hear of
these same abominations going barefaced, licensed
by the pope (Fox's Acts and Monuments, vol. 1. p.
808.) and not only commonly perpetrated, but justi¬
fied and pleaded for by some of their cardinals : the
same spiritual plagues for the same spiritual wick¬
ednesses.
See what wickedness there is in the nature of
man ! How abominable and filthy is man ! Lord,
what is man ! says David ; what a vile creature is
he, when left to himself ! How much are we be¬
holden to the restraining grace of God, for the pre¬
serving any thing of the honour and decency of the
human nature ? For, were it not for that, man, who
was made but little lower than the angels, would
make himself a great deal lower than the devils.
This is said to be that recompense of their error,
which was meet. The Judge of all the earth does
right, and observes a meetness between the sin and
the punishment of it.
(2.) To a reprobate mind in these abominations,
v. 28.
They did not like to retain God in their knowledge.
The blindness of their understandings was caused
by the wilful aversion of their wills and affections.
They did not retain God in their knowledge, be¬
cause they did not like it. They would neither know
nor do any thing but just what pleased themselves.
It is just the temper of carnal hearts ; the pleasing
of themselves is their highest end.
There are many that have God in their know¬
ledge, they cannot help it, the light shines so fully
in their faces ; but they do not retain him there ; they
say to the Almighty, Depart ; (Job 21. 14.) and they
therefore do not retain God in their knowledge, be¬
cause it thwarts and contradicts their lusts ; they do
not like it.
In their knowledge — iv tiriys ti«/. There is a dif¬
ference between yvZnc and tTriyvaxri ?, the knowledge
and the acknonv/edgjnent of God ; the pagans knew
God, but did not, would not, acknowledge him.
Answerable to which wfifulness of their’s, in gain¬
saying the truth, God gave them over to a wilfulness
in the grossest sins, here called a reprobate mind —
eh dtf cjKifjiciv v«v, a mind void of all sense and judgment
to discern things that differ, so that they could not
distinguish their right hand from their ’.eft in spiri¬
tual things. See whither a course of sin leads, and
into what a gulf it plunges the sinner at last ; hither
fleshly lusts have a direct tendencv. Lyes full of
adultery cannot cease from sin, 2 Pet. 2. 14. This
reprobate mind was a blind, seared conscience, past
feeling, Eph. 4. 19. When the judgment is once
reconciled to sin, the man is in the suburbs of hell.
At first Pharaoh hardened his heart, but afterward
God hardened Pharaoh’s heart. This wilful hard¬
ness is justly punished with judicial hardness.
To do those things which are not convenient. This
phrase may seem to bespeak a diminutive evil, but
here it is expressive of the grossest enormities;
295
ROMANS, II.
things that are not agreeable to men, but contradict
the very light and law of nature.
And here he subjoins a black list of those unbe¬
coming things which the Gentiles were guilty of,
being delivered up to a reprobate mind. No wick¬
edness so heinous, so contrary to the light of nature,
to the law of nations, and to all the interests of man¬
kind, but a reprobate mind will comply with it.
By the histories of those times, especially the ac¬
counts we have of the then prevailing dispositions
and practices of the Romans, when the ancient vir¬
tue of that commonwealth was so degenerated, it
appears that these sins here mentioned, were then
and there reigning, national sins.
V. 29 — 31. Here are no less than twenty-three
several sorts of sins and sinners specified. Here the
devil’s seat is, his name is Legion, for they are many.
It was time to have the gospel preached among them,
for the world had need of reformation.
[1.] Sins against the first table ; Haters of God.
Here is the devil in his own colours, sin appearing
sin. Could it be imagined, that rational creatures
should hate the chiefest Good, and depending crea¬
tures abhor the Fountain of their being? And yet
so it is. Every sin has in it a hatred of God ; but
some sinners are more open and avowed enemies to
him than others. Zech. 11. 8.
Proud and boasters cope with God himself, and
put those crowns upon their own heads, which must
be cast before his throne.
[2.] Sins against the second table. These are
especially mentioned, because in these things they
had a clearer light. In general here is a charge of
unrighteousness ; that is put first, for every sin is
unrighteousness, it is withholding that which is due,
perverting that which is right ; it is especially put for
second-table-sins, doing as we would not be done by.
Against the fifth commandment. Disobedient to
parents , and without natural affection — arsg/ar, that
is, parents unkind and cruel to their children. Thus
when duty fails on one side, it commonly fails on the
other. Disobedient children are justly punished
with unnatural parents ; and on the contrary, unna¬
tural parents with disobedient children.
Against the sixth commandment. Wickedness,
doing mischief for mischief’s sake ; maliciousness,
envy, murder, debate, (4/>/Joc — contention, ) malig¬
nity, despiteful, implacable, unmerciful ; all expres¬
sions of that hatred of our brother, which is heart-
murder.
Against the seventh commandment. Fornication;
he mentions no more, having spoken before of other
uncleannesses.
Against the eighth commandment. Unrighteous¬
ness, covetousness.
Against the ninth commandment. Deceit, whis¬
perers, backbiters, covenant-breakers, lying and
slandering.
Here are two generals not yet mentioned — inven¬
tors of evil things, and without understanding ; wise
to do evil, and yet having no knowledge to do good.
The more deliberate and politic sinners are in in¬
venting evil things, the greater is their sin : so quick
of invention in sin, and yet without understanding,
stark fools, in the thoughts of God.
Here is enough to humble us all, in the sense of
our original corruptions; for every heart by nature
has in it the seed and spawn of all these sins.
In the close he mentions the aggravations of the
sins “v, 32.
First, They knew the judgment of God ; (l.)They
knew the law. The judgment of God is that which
his justice requireth ; which, because he is just, he
judgeth meet to be done. (2.) They knew the
penalty ; so it is explained here, they knew that they
who commit such things, are worthy of death, eter¬
nal death ; their own consciences could not but sug¬
gest this to them, and yet they ventured upon it. It
is a great aggravation of sin, when it is committed
against knowledge, (James 4. 17.) especially against
the knowledge of the judgment of God. It is daring
presumption to run upon the sword’s point. It argues
the heart much hardened, and very resolutely set
upon sin.
Secondly, They not ojily do the same, but have
pleasure in them that do them. The violence of
some present temptation may hurry a man into the
commission of such sins himself, in which the vitiated
appetite may take a pleasure ; but to be pleased with
other people’s sins, is to love sin for sin’s sake : it is
joining in a confederacy for the devil’s kingdom and
interest, o-unuioxovri; they do not only commit sin,
but they defend and justify it, and encourage others
to do the like. Our own sins are miuh aggravated
by our concurrence with and complacency in, thp
sins of others.
Now lay all this together, and then say, whether
the Gentile world, lying under so much guilt and
corruption, could be justified before God by any
works of their own.
CHAP. 11.
The scope of the two first chapters of this epistle may be
gathered from ch. 3. 9. We have before proved both Jews
and Gentiles, that they are all under sin. This he had
proved upon the Gentiles ; (ch. 1.) now in this chapter he
proves it upon the Jews, as appears by v. 17. thou art call¬
ed a Jew. I. He proves in general that Jews and Gentiles
stand upon the same level before the justice of God, to v.
17. II. He shews more particularly what sins the Jews
were guilty of, notwithstanding their profession and vain
pretensions, (v. 17.) to the end.
1. nr^HEREFORE thou, art inexcusa-
1 ble, O man, whosoever thou art that
judgest : for wherein thou judgest another,
thou condemnest thyself; for thou that
judgest doest the same things. 2. Put \\(X
are sure that the judgment of God is ac¬
cording to truth against them which com¬
mit such things. 3. And thinkest thou this,
O man, that judgest them who do such
things, and doest the same, that thou shalt
escape the judgment of God ! 4. Or de-
spisest thou the riches of his goodness and
forbearance and long-suffering ; not know¬
ing that the goodness of God leadeth thee
to repentance ? 5. But after thy hardness
and impenitent heart treasurest up unto
thyself wrath against the day of wrath and
revelation of the righteous judgment of God ;
6. Who will render to every man accord¬
ing to his deeds : 7. To them who by pa¬
tient continuance in well-doing seek lor
glory and honour and immortality, eternal
life : 8. But unto them that are conten¬
tious, and do not obey the truth, but obey
unrighteousness, indignation and wrath,
9. Tribulation and anguish, upon every
soul of man that doeth evil, of the Jew first,
and also of the Gentile; 10. But glory,
honour, and peace, to every man that
worketh good, to the Jew first, and also to
the Gentile : 11. For there is no respect
of persons with God. 1 2. F or as many as
296
ROMANS, II.
have sinned without law shall also perish
without law : and as many as have sinned
in the law shall be judged by the law ; 1 3.
(For not the hearers of the law are just
before God, but the doers of the law shall
be justified. 14. For when the Gentiles,
which have not the law, do by nature the
things contained in the law, these, having
not the law, are a law unto themselves :
1 5. Which shew the work of the law writ¬
ten in their hearts, their conscience also
bearing witness, and their thoughts the
mean while accusing or else excusing one
another ;) 16. In the day when God shall
judge the secrets of men by Jesus Christ,
according to my gospel.
In the former chapter the apostle had represented
the state of the Gentile world to be as bad and black
as the Jews were ready enough to pronounce it.
And now, designing to shew that the state of the
Jews was very bad too, and their sins in many re¬
spects more aggravated ; to prepare his way, he sets
himself in this part of the chapter to shew, that
God would proceed upon equal terms of justice with
Jews and Gentiles ; and not with such a partial hand
as the Jews were apt to think he would use in their
favour.
I. He arraigns them for their censoriousness and
self-conceit; (z». 1.) Thou art inexcusable, Oman,
whosoever thou art that judgest. As he expresses
himself in general terms, the admonition may reach
those many masters (Jam. 3. 1.) of whatever nation
or profession they are, that assume to themselves a
power to censure, control, and condemn others. But
he intends especially the Jews, and to them particu¬
larly he applies this general charge, ( v . 21.) Thou
who teachest another, teachest thou not thyself?
The Jews were generally a proud sort of people,
that looked with a great deal of scorn and contempt
upon the poor Gentiles, as not worthy to be set with
the dogs of their flock ; while in the mean time they
were themselves as bad and immoral ; though not
idolaters, as the Gentiles, yet sacrilegious, v. 22.
Therefore thou art inexcusable. If the Gentiles,
who had but the light of nature, were inexcusable,
(eh. 1. 20.) much more the Jews, who had the light
of the law, the revealed will of God, and so had
greater helps than the Gentiles.
II. He asserts the invariable justice of the divine
government v. 2, 3. To drive home the conviction,
he here shews what a righteous God that is with
whom we have to do, and how just in his proceed¬
ings. It is usual with the apostle Paul, in his writ¬
ings, upon mention of some material point, to make
large digressions upon it ; as here concerning the
justice of God, v. 2. That the judgment of God is
according to truth, according to the eternal rules of
justice and equity ; according to the heart, and not
accordingto the outward appearance, (1 Sam. 16. 7.)
according to the works, and not with respect to per¬
sons ; is a doctrine which we are all sure of, for he
would not be God, if he were not just : but it behoves
those especially to consider it, who condemn others
for those things which they themselves are guilty of;
and so while they practise sin, and persist in that
practice, think to bribe the divine justice by pro¬
fessing against sin, and exclaiming loudly upon
others that are guilty ; as if preaching against sin
would atone for the guilt of it.
But observe how he puts it to the sinner’s con¬
science; (v. 3.) Thinkest thou this, 0 man. O man,
a rational creature, a dependent creature, made by
God, subject under him, and accountable to him.
The case is so plain, that we may venture to ap¬
peal to the sinner’s own thoughts; “Canst thou
think that thou shalt escape the judgment of God?
Can the heart- searching God be imposed upon by
formal pretences, the righteous Judge of all so bribed
and put off? The most plausible politic sinners,
who acquit themselves before men with the greatest
confidence, cannot escape the judgment of God, can¬
not avoid being judged and condemned.
III. He draws up a charge against them, (•y. 4, 5. )
consisting of two branches.
1. Slighting the goodness of God, ( v . A.) the riches
of his goodness. This is especially applicable to the
Jews, who had singular tokens of the divine favour
Means are mercies, and the more light we sin against
the more love we sin against.
Low and mean thoughts of the divine goodness are
at the bottom of a great deal of sin. There is in
every wilful sin an interpretative contempt of the
goodness of God ; it is spurning at his bowels, par¬
ticularly the goodness ol his patience, his forbear¬
ance and long-suffering, taking occasion from thence
to be so much the more bold in sin, Eccl. 8. 11.
Not knowing, not considering, not knowing prac¬
tically and with application, that the goodness of
God leadetli thee, the design of it is to lead thee, to
repentance . It is not enough for us to know that
God’s goodness leads to repentance, but we must
know that it leads us ; thee in particular.
See here what method God takes to bring sinners
to repentance. He leads them, not drives them like
beasts, but leads them like rational creatures, al¬
lures them; (Hos. 2. 14.) and it is goodness that
leads, bands of love, Hos. 11. 4. Compare Jer. 31. 3.
The consideration of the goodness of God, his com¬
mon goodness to all, (the goodness of his providence,
of his patience, and of his offers,) should be effectual
to bring us all to repentance ; and the reason why
so many continue in impenitency, is, because they
do not know and consider this.
2. Provoking the wrath of God, v. 5. The rise
of his provocation is a hard and impenitent heart ;
and the ruin of sinners is their walking after such a
heart, being led by it. To sin is to walk in the way
of the heart ; and when that is a hard and impeni¬
tent heart, (contracted hardness by long custom,
beside that which is natural) how desperate must
the course needs be ! The provocation is expressed
by treasuring up wrath.
Those that go on in a course of sin, are treasuring
up unto themselves wrath. A treasure denotes
abundance, it is a treasure that will be spending to
eternity, and yet never exhausted ; and yet sinners
are still adding to it as to a treasure.
Every wilful sin adds to the score, and will in¬
flame the reckoning ; it brings a branch to their
wrath, as some read that (Ezek. 8. 17.) they put
the branch to their nose. A treasure denotes se¬
crecy ; the treasury or magazine of wrath is the
heart of God himself, in which it lies hid, as trea¬
sures in some secret place, sealed up ; see Dent. 32.
34. Job 14. 17. But withal it denotes reservation to
some further occasion ; as the treasures of the hail
are reserved against the day of battle and war, Job
38. 22, 23. These treasures will be broken^ open
like the fountains of the great deep, Gen. 7. 11.
They are treasured up against the day of wrath ,
when they will be dispensed by the wholesale,
poured out by full vials. Though the present day
be a day of patience and forbearance toward sinners,
yet there is a day of wrath coming ; wrath, and
nothing but wrath. Indeed, every day is to sinners
a day of wrath, for God is angry with the wicked
every day ; (Ps. 7. 11.) but there is the great day of
wrath coming, Rev. 6. 17.
297
ROMANS, II.
And that day of wrath will be the day of the reve¬
lation of the righteous judgment of God. The wrath
of God is not like our wrath, a heat and passion ; no,
fury is not in him, (Isa. 27. 4.) but it is a righteous
judgment, his will to punish sin, because he hates
it as contrary to his nature. This righteous judgment
of God is now many times concealed in the prosperity
and success of sinners, but shortly it will be manifest¬
ed before all the world, these seeming disorders set
to rights, and the heavens shall declare his righ¬
teousness, Ps. 50. 6. Therefore judge nothing before
the time.
IV. He describes the measures by which God pro¬
ceeds in his judgment.
Having mentioned the righteous judgment of God
in v. 5. he here illustrates that judgment, and the
righteousness of it, and shews what we may expect
from God, and by what rule he will judge the world.
The equity of distributive justice is the dispensing
of frowns and favours with respect to deserts, and
without respect of persons : such is the righteous
judgment of God.
1. He will render to every man according to his
deeds ; (x>. 6. ) a truth often mentioned in scripture,
to prove that the Judge of all the earth doth right.
(1.) In dispensing his favours; and that is men¬
tioned twice here, both in v. 7. and v. 1 0. For he
delights to shew mercy. Observe,
[1.] The objects of his favour — Them who by pa¬
tient continuance. By this we may try our interest
in the divine favour, and may from hence be direct¬
ed what course to take, that we may obtain it.
Those whom the righteous God will reward, are,
First, Such as fix to themselves the right end ;
that seek for glory and honour and immortality ;
the glory and honour which are immortal, accept¬
ance with God here and for ever. There is a holy
ambition which is at the bottom of all practical reli¬
gion- .
This is seeking the kingdom of God, looking in
our desires and aims, as high as heaven, and resolved
to take up with nothing short of it. This seeking im¬
plies a loss, sense of that loss, desire to retrieve it, and
pursuits and endeavours consonant to those desires.
Secondly, Such as, having fixed the right end, ad¬
here to the right way ; a patient continuance in well
doing.
1. There must be well-doing, working good, v.
10. It is not enough to know well, and speak well,
and profess well, and promise well, but we must do
well : do that which is good, not only for the matter
of it, but for the manner of it. We must do it well.
2. A continuance in well-doing. Not for a fit and
a start, like the morning cloud and the early dew ;
but we must endure to the end : it is perseverance
that wins the crown.
3. A patient continuance. This patience respects
not only the length of the work, but the difficulties
of it, and the oppositions and hardships we may
meet with in it. Those that will do well and con¬
tinue in it, must put on a deal of patience.
[2.] The product of his favour. He will render
to such eternal life. Heaven is life, eternal life,
and it is the reward of those that patiently continue
in well doing ; and it is called, ( v . 10.) glory, ho¬
nour, and peace. Those that seek for glory and ho¬
nour, (y. 7.) shall have it. Those that seek for the
vain glory and honour of this world, often miss of it,
and are disappointed ; but those that seek for im'-
mortal glory and honour, shall have it ; and not only
glory and honour, but peace. Worldly glory and
honour are commonly attended with trouble ; but
heavenly glory and honour have peace with them,
undisturbed everlasting peace.
(2.) In dispensing his frowns; (v. 8, 9.) But unto
them. Observe,
[1.] The objects of his frowns. In general, those
Vot, VI.— 2 P
that do evil ; more particularly described to be such
as are contentious, and do not obey the truth. Con¬
tentious against God. Every wilful sin is a quarrol
with God, it is striving with our Maker ; (Isa. 45.
9.) the most desperate contention. The Spirit ofGod
strives with sinners, (Gen. 6. 3.) and impenitent sin¬
ners strive against the Spirit, rebel against the light,
(Job 24. 13.) hold fast deceit, strive to retain that
sin which the Spirit strives to part them from. Con¬
tentious, and do not obey the truth. The truths of re¬
ligion are not only to be known, but to be obeyed ;
they are directing, ruling, commanding truths; truths
relating to practice. Disobedience to the truth is
interpreted a striving against it. But obey unrigh¬
teousness ; do what unrighteousness bids them do.
Those that refuse to be tne servants of truth, will
soon be the slaves of unrighteousness.
[2.] The products or instances of these frowns ;
Indignation and wrath, tribulation and anguish.
These are the wages of sin. Indignation and wrath ,
the causes; tribulc'ion and anguish, the necessary
and unavoidable effects. And this upon the soul;
souls are the vessels of that wrath, the subjects of
that tribulation and anguish. Sin qualifies the soul
for this wrath. The soul is that in, or of, man, which
alone is immediately capable of this indignation, and
the impressions or effects of anguish therefrom. Hell
is eternal tribulation and anguish, the product of in¬
finite wrath and indignation. This comes of contend¬
ing with God, of setting briers and thorns before a
consuming fire, Isa. 27. 4. Those that will not bow
to his golden sceptre, will certainly be broken by his
iron rod.
Thus will God render to every man according to
his deeds.
2. There is no respect of persons with God, v. 11.
As to the spiritual state, there is a respect of persons;
but not as to outward relation or condition. Jews
and Gentiles stand upon the same level before God.
This was Peter’s remark upon the first taking down
of the partition-wall, (Acts 10. 34.) that God is no
Respecter of persons ; and it is explained in the
next words, that in every nation, he that fears God,
and works righteousness, is accepted of him. God does
not save men with respect to their external privi¬
leges, to their barren knowledge and profession of the
truth, but according as their state and disposition
really are.
In dispensing both his frowns and favours, it is
both to Jew- and Gentile. If to the Jews first, who
had greater privileges, and made a greater profes¬
sion, yet also to the Gentiles, whose want of such pri¬
vileges will neither excuse them from the punish¬
ment of their ill-doing, nor bar them out from the
reward of their well-doing ; (see Col. 3. 11.) for shall
not the Judge of all the earth do right ?
V. He proves the equity of his proceedings with
all, when he shall actually come to judge them, (v.
12 — 16.) upon this principle, that that which is the
rule of man’s obedience, is the rule of God’s judg¬
ment.
Three degrees of light are revealed to the chil¬
dren of men.
1. The light of nature. That the Gentiles have,
and by that they shall be judged ; As many as have
sinned without law, shall perish without law ; the
unbelieving Gentiles, who had no other guide but
; natural conscience, no other motive but common
mercies, and had not the law of Moses, nor any su¬
pernatural revelation, shall not be reckoned with for
| the transgression of the law they never had, nor
: come under the aggravation of the Jews’ sin against,
and judgment by, the vyritten law ; but they shall be
judged by, as they sin against, the law of nature, not
only as it is in their hearts, comipted, defaced, and
imprisoned in unrighteousness, but as in the uncor¬
rupt original the Judge keeps by him.
298
ROMANS, II.
Further to clear this, (v. 14, 15.) in a parenthesis,
he evinces, that the light of nature was to the Gen¬
tiles instead of a written law. He had said, ( v . 12.)
they had sinned without law ; which looks like a con¬
tradiction ; for where there is no law there is no
transgression. But, (says he,) though they had not
the written law, (Ps. 147. 20.) they had that which
was equivalent, not to the ceremonial, but to the
moral law. They had the work of the law. He does
not mean that work which the law commands, as if
they could produce a perfect obedience ; but that
work which the law does. The work of the law is
to direct us what to do, and to examine us what we
have done. Now,
(1.) They had that which directed them what to
do by the light of nature: by the force and tendency
of their natural notions and dictates they apprehend¬
ed a clear and vast difference between good and evil.
They did by nature the things contained in the law.
They had a sense of justice and equity, honour and
purity, love and charity ; the light of nature taught
obedience to parents, pity to the miserable, conser¬
vation of public peace and order ; forbade murder,
stealing, lying, perjury, See. Thus they were a law
unto themselves.
(2.) They had that which examined them what
they had done; Their conscience also bearing wit¬
ness. They had that within them, which approved
and commended what was well done, and which
reproached them for what was done amiss. Con¬
science is a witness, and first or last will bear wit¬
ness, though for a time it may be bribed or brow¬
beaten. It is instead of a thousand witnesses, tes¬
tifying of that which is most secret ; and their
thoughts accusing or excusing, passing a judgment
upon the testimony of conscience, by applying the
law to the fact. Conscience is that candle of the
Lord, which was not quite put out, no not in the
Gentile world. The heathen have witnessed to the
comfort of a good conscience ;
- Hie murus aheneus esto,
Nil conscire sibi -
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence. - Hor.
and to the terror of a bad one ;
- Quos diri conscia faefi
Mens habet attonitos, et surdo verbere caedit —
No lash is heard, and yet the guilty heart
Is tortur’d with a self-inflicted smart. - Juv. Sat. 13.
Their thoughts the mean while, iwixav —
among themselves, or one with another. The
same light and law of nature that witnesses against
sin in them, and witnessed against it in others, ac¬
cused or excused one another. Vicissim, so some
read it, by turns : according as they observed or
broke these natural laws and dictates, their con¬
sciences did either acquit or condemn them. All
which did evidence that they had that which was to
them instead of a law, which they might have been
governed by, and which will condemn them, be¬
cause they were not so guided and governed by it.
So that the guilty Gentiles are left without excuse.
God is justified in condemning them. They cannot
plead ignorance, and therefore are like to perish, if
they have not something else to plead.
2. The light of the law ; that the Jews had, and
by that they shall be judged ; (v. 12.) As many as
have sinned in the law, shall be judged by the law.
They sinned, not only having the law, but iv vl/uac —
in the law, in the midst of so much law, in the face
and light of so pure and clear a law, the directions
of which were so very full and particular, and the
sanctions of it so very cogent and enforcing. These
shall be judged by the law ; their punishment shall
be, as their sin is, so much the greater for their hav
ing the law. The Jew first, v. 9. It shall be more
tolerable for Tyre and Sidon. Thus Moses did ac¬
cuse them, (John 5. 45.) and they fell under the
many stripes of him that knew his master’s will, and
did it not, Luke 12. 47.
The Jews prided themselves very much in the
law ; but to confirm what he had said, the apostle
shews, (t». 13.) that their having, and hearing, and
knowing the law, would not justify them, but their
doing of it. The Jewish doctors bolstered up their
followers with an opinion, that all that were Jews,
how bad soever they lived, should have a place in
the world to come. This the apostle here opposes :
it was a great privilege that they had the law, but
not a saving privilege, unless they lived up to the
law they had ; which it is certain the Jews did not,
and therefore they had need of a righteousness
wherein to appear before God. We may apply it
to the gospel : it is not hearing, but doing, that will
save us, John 13. 17. James 1. 22.
3. The light of the gospel: and according to that,
those that enjoy the gospel, shall be judged ; ( v .
16. ) According to my gosfiel ; not meant of any fifth
gospel written by Paul, as some conceit ; or of the
gospel written by Luke, as Paul’s amanuensis,
( Euseb. Hist. lib. 3. cap. 8.) but the gospel in ge¬
neral, called Paul’s, because he was a preacher ot
it. As many as are under that dispensation, shall
be judged according to that dispensation, Mark 16.
16.
Some refer those words, according to my gosfiel,
to what he says of the day of judgment : “ There
will come a day of judgment, according as I have in
my preaching often told you ; and that will be the
day of the final judgment both of Jews and Gentiles. ’
It is good for us to get acquainted with what is re
vealed concerning that day.
(1.) There is a day set for a general judgment
The day, the great day, his day that is coming, Ps.
37. 13.
(2.) The judgment of that day will be put into the
hands of Jesus Christ. God shall judge by Jesus
Christ, Acts 17. 31. It will be part of the reward
of his humiliation. Nothing speaks more terror to
sinners, and more comfort to saints, than this, that
Christ shall be the Judge.
(3.) The secrets of men shall then be judged.
Secret services shall be then rewarded, secret sins
shall be then punished, hidden things shall be brought
to light. That will be the great discovering day,
when that which is now done in corners, shall be
proclaimed to all the world.
17. Behold, thou art called a Jew, and
restest in the law, and makest thy boa£t of
God, 18. And knowest //zs will, and ap-
provest the things that are more excellent,
being instructed out of the law ; 1 9. And art
confident that thou thyself art a guide of the
blind, a light of them which are in dark¬
ness, 20. An instructor of the foolish, a
teacher of babes, which hast the form of
knowledge and of the truth in the law. 21 .
Thou therefore which teachcst another,
•teachest thou not thyself? thou that preach-
estaman should not steal, dost thou steal ?
22. Thou that sayest a man should not
commit adultery, dost thou commit adul¬
tery ? Thou that abhorrest idols, dost thou
commit sacrilege ? 23. Thou that makest
thy boast of the law, through breaking the
299
ROMANS, 1T.
law dishonourest thou God? 24. For the
name of God is blasphemed among the Gen¬
tiles through you, as it is written. 25. For
circumcision verily profiteth, if thou keep
the law : but if thou be a breaker of the law,
thy circumcision is made uncircumcision.
26. Therefore if the uncircumcision keep
the righteousness of the law, shall not his
uncircumcision be counted for circumci¬
sion ? 27. And shall not uncircumcision
which is by nature, if it fulfil the law, judge
thee, who by the letter and circumcision
dost transgress the law ? 28. For he is not
a Jew, which is one outwardly; neither is
that circumcision, which is outward jn the
flesh: 29. But he is a Jew, which is one
inwardly; and circumcision is that of the
heart, in the spirit, and not in the letter ;
whose praise is not of men, but of God.
In the latter part of the chapter the apostle directs
his discourse more. closely to the Jews, and shews
what sins they were guilty of, notwithstanding their
profession and vain pretensions. He had said, (v.
13.) that not the hearers, but the doers, of the law
are justified ; and he here applies that great truth
to the Jews. Observe,
I. He allows their profession, ( v . 17 — 20.) and
specifies their particular pretensions and privileges,
which they prided themselves in ; that they might
see he did not condemn them out of ignorance of
what they had to say for themselves ; no, he knew
the best of their cause.
1. They were a peculiar people ; separated and
distinguished from all other by their having the writ¬
ten law, and the special presence of God among
them.
Thou art called a Jew ; not so much in parentage
as profession. It was a very honourable title, sal¬
vation was of the Jews ; and this they were very
proud of, to be a people by themselves ; and yet
many that were so called, were the vilest of men.
It is no new thing for the worst practices to be shroud¬
ed under the best names, for many of the synagogue
of Satan to say they are Jews, (Rev. 2. 9.) for a ge¬
neration of vipers to boast they have Abraham to
their father, Matt. 3. 7 — 9.
And restest in the law. That is, they took a pride
in this, that they had the law among them, had it in
their books, read it in their synagogues. They were
mightily puffed up with this privilege, and thought
this enough to bring them to heaven, though they
did not live up to the law. To rest in the law, with
a rest of complacency and acquiescence, is good ; to
rest in it with a rest of pride, and slothfulness, and
carnal security, is the ruin of souls. The tem/ile of
the Lord, Jer. 7. 4. Bethel their con fidence, Jcr. 48.
13. Haughty because of the holy mountain, Zcph.
3. 11. It is a dangerous thing to rest in external
privileges, and not to improve them.
And makest thy boast of God. See how the best
things may be perverted and abused. A believing,
humble, thankful glorying in God, is the root and
summary of all religion, Ps. 34. 2. Isa. 45. 25. 1
Cor. 1. 31. But a proud vainglorious boasting in
God, and in the outward profession of his name, is
the root and summary of all hypocrisy. Spiritual
pride is of all kinds of pride the most dangerous.
2. They were a knowing people; ( v . 18.) and
knowest his will, to fitAx/u* — the will. God’s will
is the will, the sovereign, absolute, irresistible will.
The world will then, and not till then, be set to
J rights, when God’s will is the only will, and all other
wills are melted into it. They did not only know
the truth of God, but the will of God, that which
he would have them do. It is possible for a hypo¬
crite to have a great deal of know ledge in the w ill
of God.
And afi/irovest the things that are more excellent
— Jc,x.i/xagitf tu iixfiy.i'h.. Paul prays for it for his
friends as a very great attainment, Phil. 1. 10. ’E/c
tc ([''jM/udfii* v/ud( tu (ha^egsvTa. Understand it, (1.)
Of a good apprehension in the things of God, read¬
ing it thus, Tho'u discemest things that differ, know¬
est how to distinguish between good and evil, to sepa¬
rate between the precious and the vile, (Jer. 15. 19.)
to make a difference between the unc/eati and the
clean, Lev. 11. 47. Good and bad lie sometimes so
near together, that it is not easy to distinguish them ;
but the Jews, having the touchstone of the law ready
at hand, were, or at least thought they were, able to
distinguish to cleave the hair in doubtful cases. A
man may be a good casuist, and yet a bad Christian ;
accurate in the notion, but loose and careless in the
application. Or we may, with De Dieu, under¬
stand controversies by the rd A man
may be well skilled in the controversies of religion,
and yet a stranger to the power of godliness. (2.)
Of a warm affection to the things of God, as we read
it, Approvest the things that are excellent. There
are excellencies in religion, which a hypocrite may
approve of : there may be a consent of the practical
judgment to the law, that it is good, and yet that
consent overpowered by the lusts of the fesh, ana of
the mind ;
- Video meliora proboque
Deteriora sequor.
I see the better, but pursue the worse.
and it is common for sinners to make that approba-
\ tion an excuse, which is really a very great aggrava-
j tion of a sinful course.
They got this acquaintance with, and affection to,
that which is good, by being instructed out of the
law, k*]*x' — bemg catechised. The word signi¬
fies an early instruction from childhood. It is a great
privilege and advantage to be well catechised be¬
times. It was the custom of the Jews to take a great
deal of pains in teaching their children when they
were young, and all their lessons were out of the
law ; it were well if Christians were but as industri¬
ous to teach their children out of the gospel.
Now this is called, (v. 20.) The form of know-
legc, and of the truth in the law, that is, the show
and appearance of it.
Those whose knowledge rests in an empty notion,
and does not make an impression on their hearts,
have only the form of it, like a picture well drawn
and in good colours,' but which wants life. A form
of knowledge produces but a form of godliness, 2
Tim. 3. 5. A form of knowledge may deceive men,
but cannot impose upon the piercing eye of the
heart-searching God. A form may be the vehicle
of the power; but he that takes up with that only,
is like sounding brass, and a tinkling cymbal.
3. They were a teaching people, or at least
thought themselves so ; (v. 19, 20.) And art confi¬
dent that thou thyself Apply it,
(1.) To the Jews in general ; they thought them¬
selves guides to the poor blind Gentiles that sat in
darkness, were very proud of this, that whoever
would have the knowledge of God, must be behold¬
en to them for it ; all other nations must come to
school to them, to learn what is good, and what the
Lord requires ; for they had the lively oracles.
(2.) To their rabbies and doctors and leading
men among them, who were especially those that
judged others ; (v. 1.) these prided themselves
much in the possession they had got of Moses’s chair.
300
ROMANS, II.
and the deference which the vulgar paid to their
dictates ; and the apostle expresses this in several
terms, a guide of the blind , a light of them who are
in darkness, an instructor of the foolish, a teacher of
babes, the better to set forth their proud conceit of
themselves, and contempt of others. This was a
string they loved to be harping upon, heaping up
titles of honour upon themselves. The best work,
when it is prided in, is unacceptable to God. It is
good to instruct the foolish, and to teach the babes :
but, considering our own ignorance, and folly, and
inability to make these teachings successful without
God, there is nothing in it to be proud of.
II. He aggravates their provocations, (x>. 21 — 24.)
from two things.
1. That they sinned against their knowledge and
profession, did that themselves, which they taught
others to avoid ; Thou that teachest another, teach-
est thou not thyself ? Teaching is a piece of that
charity which begins at home, though it must not end
there. It was the hypocrisy of the Pharisees, That
they did not do as they taught, (Matt. 23. 3.) but
pulled down with their lives what they built up with
their preaching ; for who will believe those who do
not believe themselves ? Example will govern more
than rules. The greatest obstructors of the success
of the word, are those whose bad lives contradict
their good doctrine ; who in the pulpit preach so
well, that it is pity they should ever come out ; and
out of the pulpit live so ill, that it is pity they
should ever come in. He specifies three particular
sins that abounded among the Jews.
(1.) Stealing. This is charged upon some that
declared God’s statutes; (Ps. 50. 16, 18.) When
thou sawest a thief, then thou consentedst with him.
The Pharisees are charged with devouring widows’
houses, (Matt. 23. 14. ) and that is the worst of rob¬
beries.
(2.) Adultery, v. 22. This is likewise charged
upon that sinner ; (Ps. 50. 18.) Thou hast been par¬
taker with adulterers. Many of the Jewish rabbins
are said to have been notorious for this sin.
(3.) Sacrilege. Robbing in holy things, which
were then by special laws dedicated and devoted to
God. And this is charged upon those that profess¬
ed to abhor idols. So the Jews did remarkably, af¬
ter their captivity in Babylon ; that furnace parted
them for ever from the dross of their idolatry, but
they dealt very treacherously in the worship of God.
It was in the latter days of the Old Testament
chui’ch, that they were charged with robbing God
in tithes and offerings, (Mai. 3. 8, 9.) converting
that to their own use, and to the service of their
lusts, which was, in a special manner, set apart for
God. And this is almost equivalent to idolatry,
though this sacrilege was cloked with the abhor¬
rence of idols. Those will be severely reckoned
with another day, who, while they condemn sin in
others, do the same, or as bad, or worse, themselves.
2. That they dishonoured God by their sin, v. 23,
24. While God and his law were an honour to
them, which they boasted of, and prided themselves
in, they were a dishonour to God and his law, by
giving occasion to those that were without, to re¬
flect upon their religion, as if that did countenance
and allow of such things ; which, as it is their sin,
who make such inferences, (for the faults of profes¬
sors are not to belaid upon professions,) so it is their
sin, who give occasion for those inferences, and will
greatly aggravate their miscarriages. This was the
condemnation in David’s case, that he had given
great occasion to the enemies of the Lord to blas¬
pheme, 2 Sam. 12. 14. And the apostle here refers
to the same charge against their forefathers ; as it is
written, v. 24. He does not mention the place, be¬
cause he wrote this to those that were instructed in
the law, (in labouring to convince, it is some advan¬
tage to deal with those that have knowledge, and
are acquainted with the scripture,) but he seems to
point at Isa. 52. 5. Ezek. 36. 22, 23. and 2 Sam. 12
14. It is a lamentation that those who were made
to be to God for a name and for a praise, should be
to him a shame and dishonour. The great evil of
the sins of professors, is, the dishonour done to God
and religion by their profession.
“ Blasphemed through you; you give the occa¬
sion for it, it is through your folly and carelessness.
The reproaches you bring upon yourselves, reflect
upon your God, and religion is wounded through
your sides. ” A good caution to professors to walk
circumspectly. See 1 Tim. 6. 1.
III. He asserts the utter insufficiency of their pro¬
fession to clear them from the guilt of these provoca¬
tions ; (v. 25 — 29.) Circumcision verily profiteth, if
thou keep the law ; obedient Jews shall not lose the
reward of their obedience, but will gain this by their
being Jews, that they have a clearer rule of obedi¬
ence than the Gentiles have. God did not give the
law, nor appoint circumcision in vain. This must
be referred to the state of the Jews before the cere¬
monial polity was abolished, otherwise circumci¬
sion to one that professed faith in Christ, was forbid¬
den, Gal. 5. 2. But he is here speaking to the Jews,
whose Judaism would advantage them, if they would
but live up to the rules and laws of it ; but if not,
“ thy circumcision is made uncircumcision, thy pro¬
fession will do thee no good ; thou wilt be no more
justified than the uncircumcised Gentiles, but more
condemned for sinning against greater light. ” The
uncircumcised are in scripture branded as unclean,
(Isa. 52. 1.) as out of the covenant ; (Eph. 2. 11, 12.)
and wicked Jews will be dealt with as such. See
Jer. 9. 25, 26.
F urther, to illustrate this,
1. He shews that the uncircumcised Gentiles, if
they live up to the light they have, stand upon the
same level with the Jews ; if they keep the righteous¬
ness of the law, (y. 26. ) fulfil the law, (v. 27. ) that
is, by submitting sincerely to the conduct of natural
light, perform the matter of your law. Some un¬
derstand it as putting the case of a perfect obedi¬
ence to the law ; “If the Gentiles could perfectly
keep the law, they should be justified by it as well
as the Jews.” But it seems rather to be meant of
such an obedience as some of the Gentiles did attain
to. The case of Cornelius will clear it. Though
he was a Gentile, and uncircumcised, yet, being a
devout man, and one that feared God with all his
house, (Acts 10. 2.) he was accepted, v. 4. Doubt¬
less, there were many such instances : and they
were the uncircumcision, that kept the righteousness
of the law ; and of such he saith,
(1.) That they were accepted with God, as if they
had been circumcised ; their un circumcision was
counted for circumcision : circumcision was indeed
to the Jews a commanded duty, but it was not to all
the world a necessary condition of justification and
salvation.
(2. ) That their obedience was a great aggrava¬
tion of the disobedience of the Jews, who had the let¬
ter of the law, v. 27. Judge thee, that is, help to
add to thy condemnation, who by the letter and cir¬
cumcision dost transgress. Observe, To carnal pro¬
fessors the law is but the letter ; they read it as a
bare writing, but are not ruled by it as a law. They
did transgress, not only notwithstanding the letter
and circumcision, but by it, they thereby hardened
themselves in sin. External privileges, if they do
not do us good, do us hurt.
The obedience of those that enjoy less means, and
make a less profession, will help to condemn those
that enjoy greater means, and make a greater pro¬
fession, but do not live up to it.
2. He describes the true circumcision, v. 28, 29.
301
ROMANS, III.
(1. ) It is not that which is outward in the Jiesh and
in the letter. This is not to drive us off from the ob¬
servance of external institutions, (they are good in
their place,), but from trusting to them, and resting
in them as sufficient to bring us to heaven ; taking up
with a name to live, without being alive indeed. He
is not a Jew, that is, shall not be accepted of God as
the seed of believing Abraham, nor owned as having
answered the intention of the law. To be Abraham's
children, is to do the works of Abraham, John 8.
39, 40.
(2.) It is that which is inward, of the heart, and
in the sfiirit. It is the heart, that God looks at, the
circumcising of the heart that renders us acceptable
to him. See Deut. 30. 6. This is the circumcision
that is not made with hands, Col. 2. 11, 12. Casting
away the body of sin. So it is in the spirit, in our
spirit as the subject, and wrought by God’s Spirit as
the Author of it.
(3.) The praise thereof, though it be not of men,
who judge according to outward appearance, yet it
is of God, God himself will own and accept and
crown this sincerity ; for he seeth not as man seeth.
Fair pretences and a plausible profession may de¬
ceive men : but God cannot be so deceived ; he sees
through shows to realities. This is alike true of
Christianity. He is not a Christian, that is one out¬
wardly, nor is that baptism, which is outward in the
flesh ; but he is a Christian, that is one inwardly,
and baptism is that of the heart, in the spirit, and not
in the letter ; whose praise is not of men , but of God.
CHAP. III.
The apostle, in this chapter, carries on his discourse concern¬
ing justification. He had already proved the guilt both
of Gentiles and Jews. Now in this chapter, I. lie an¬
swers some objections that might be made against what he
had said about the Jews, v. 1 . . 8. II. lie asserts the
guilt and corruption of mankind in common, both Jews and
Gentiles, v. 9 . . 18. III. He argues from thence, that jus¬
tification must needs be by faith, and not by the law ; which
he gives several reasons for, v. 19, to the end. The many
digressions in his writings render his discourse sometimes
a little difficult, but his scope is evident.
1. "VV^HAT advantage then hath the
T t Jew ? Or what profit is there of
circumcision ? 2. Much every way : chief¬
ly, because that unto them were commit¬
ted the oracles of God. 3. For what if
some did not believe 1 Shall their unbe¬
lief make the faith of God without effect ?
4. God forbid : yea, let God be true, but
every man a liar ; as it is written, That
thou mightest be justified in thy sayings,
and mightest overcome when thou art
judged. 5. But if our unrighteousness
commend the righteousness of God, what
shall we say ? Is God unrighteous, who
taketh vengeance ? (I speak as a man.)
6. God forbid : for then how should God
judge the world ? 7. For it the truth of
God hath more abounded through mv lie
unto his glory; why yet am 1 also judged
as a sinner ? 8. And not rather , (as we be
slanderously reported, and as some affirm
that we say,) Let us do evil, that good
may come ? whose damnation is just. 9.
What then ? Are we better than they!
No, in no wise ; for we have before prov¬
ed both Jews and Gentiles, that they are all
under sin : 10. As it is written, There
is none righteous, no, not one : 11. There
is none that understandeth, there is none
that seeketh after God. 12. They are all
gone out of the way, they are together be¬
come unprofitable ; there is none that doeth
good, no, not one. 1 3. Their throat is an
open sepulchre; with their tongues they
have used deceit ; the poison of asps is un¬
der their lips’ 14. W hose mouth is full
of cursing and bitterness. 13. Their feet
are swift to shed blood : 1G. Destruction
and misery are in their ways : 17. And
the way of peace have they not know n :
13. There is no fear of God before their
eyes.
Here he answers several objections, which might
be made, to clear his way. No truth so plain and
evident, but wicked wits and corrupt carnal hearts
will have something to say against it ; but divine
truths must be cleared from cavil.
Object. I. If Jew and Gentile stand so much upon
the same level before God, what advantage then
hath the Jew? Hath not God often spoken with a
great deal of respect for the Jews, as a nonsuch
people, (Deut. 33. 29.) a holy nation, a fieculiar
treasure, the seed of Abraham his friend? Did not
he institute circumcision as a badge of their church-
membership, and a seed of their covenant-relation
to God ? Now doth not this levelling doctrine deny
them all such prerogatives, and reflect dishonour
upon the ordinance of circumcision, as a fruitless in¬
significant thing ?
Answer. The Jews are, notwithstanding this, a
people greatly privileged and honoured, have great
means and helps, though these be not infallibly
saving; (x>. 2.) Much everyway. The door is open
to the Gentiles as well as Jews, but the Jews have a
fairer way up to this door, by reason of their church-
privileges, which are not to’ be underv alued, though
many that have them perish eternally for not improv¬
ing them. He reckons up many of the Jews’ privi¬
leges; (Rom. 9. 4, 5.) he here mentions but one,
which is indeed instar omnium — equivalent to all,
that unto them were committed the oracles oj God,
that is, the scriptures of the Old '1 estament, espe¬
cially the law of Moses, which is called the ln-ely
oracles, (Acts 7. 38.) and those types, promises, and
prophecies, which relate to Christ and the gospel.
The scriptures are the oracles of God ; they arc a
divine revelation, they come from heaven, are of
infallible truth, and of eternal consequence as oracles.
The Septuagint call the Urim and Thummim, the
<* — the oracles. The scripture is our breast-plate
of judgment. We must have recourse to the law
and to'the testimony, as to an oracle. The gospel
is called the oracles of God, Heb. 5. 12. 1 Pet 4. 11.
Now these oracleswere committed to the Jews ; the
Old Testament was written in their language ; Moses
and the prophets were of their nation, lived among
them, preached and wrote primarily to and for the
Jews. They were committed to them as trustees for
i succeeding ages and churches. The < )ld 1 estament
i was deposited in their hands, to be carefully pre¬
served pure and uncorrupt, and so transmitted down
! to posterity.
The Jews were the Christians’ library-keepers,
were intrusted with that sacred treasure for their
own use and benefit in the first place, and then for
! the advantage of the world ; and in preserving the
letter of the scripture, they were very faithful to
j their trust, did not lose one iota or tittle ; in which
302
ROMANS, III.
we are to acknowledge God’s gracious care and pro¬
vidence. The Jews had the jneans of salvation, but
they had not the monopoly of salvation.
Now this he mentions with a chiefly — t^Ztov /uh
yap ; this was their prime and principal privilege.
The enjoyment of God’s word and oi'dinances is the
chief happiness of a people, is to be put in the im¬
primis of their advantages, Deut. 4. 8. — 33. 3. Ps.
147. 20.
Object. II, Against what he had said of the ad¬
vantages the Jews had in the lively oracles, some
might object the unbelief of many ot them. To
what purpose were the oracles of God committed to
them, when so many of them, notwithstanding these
oracles, continue strangers to Christ, and enemies to
his gospel ? Some did not believe, v. 3.
Answer. It is very true that some, nay most, of
the present Jews, do not believe in Christ ; but shall
their unbelief make the faith of God without effect?
The apostle startles at such a thought ; God forbid !
The infidelity and obstinacy of the Jews could not
invalidate and overthrow those prophecies of the
Messiah, which were contained in the oracles com¬
mitted to them. Christ will be glorious, though Is¬
rael be not gathered, Isa. 49. 5. God’s words shall
be accomplished, his purposes performed, and all his
ends answered, though there be a generation that by
their unbelief go about to make God a liar.
Let God be true, but every tnan a liar ; let us abide
by this principle, that God is true to every word
which he has spoken, and will let none of his oracles
fall to the ground, though thereby we give the lie to
man ; better question and overthrow the credit of
all the men in the world than doubt of the faithful¬
ness of God.
What David said in his haste, (Ps. 116. 11.) that
all men are liars, Paul here asserts deliberately.
Lying is a limb of that old man which we every one
of us come into the world clothed with. All men
are fickle, and mutable, and given to change ; vanity
and a lie, (Ps. 62. 9. ) altogether vanity, Ps. 39. 5.
All men are liars, compared with God. It is very
comfortable, when we find every man a liar, (no faith
in man,) that God is faithful. When they speak
vanity every one with his neighbour, it is very com¬
fortable to think, that the words of the Lord are
pure words, Ps. 12. 2, 6.
For the further proof of this, he quotes Ps. 51. 4.
That thoumightest be justified. The design of which
is to shew, l! That God doth and will preserve his
own honour in the world, notwithstanding the sins
of men. 2. That it is our duty, in all our conclu¬
sions concerning ourselves and others, to justify God,
and to assert and maintain his justice, truth, and
goodness, however it goes. David lays a load upon
himself in his confession, that he might justify God,
and acquit him from any injustice. So here, Let the
credit and reputation of man shift for itself, the
matter is not great whether it sink or swim ; let us
hold fast this conclusion, how specious soever the
premises may be to the contrary, that the Lord is
righteous in all his ways, and holy in all his works.
Thus is God justified in his sayings, and cleared
when he judges, (as it is Ps. 51. 4.) or, when he is
judged, as it is here rendered. When men presume
to quarrel with God and his proceedings, we may
be sure the sentence will go on God’s side.
Object. III. Carnal hearts might from hence take
occasion to encourage themselves in sin. He had
said, that the universal guilt and corruption of man¬
kind gave occasion to the manifestation of God’s
righteousness in Jesus Christ. Now it may be sug¬
gested, If all our sin be so far from overthrowing
God’s honour, that it commends it, and his ends
are secured, so that there is no harm done, is it
not unjust for God to punish our sin and unbelief
so severely ! If the unrighteousness of the Jews
gave occasion to the calling in of the Gentiles, and
so to God’s greater glory, why are the Jews so much
censured ? {v. 5.) If our unrighteousness commend
the righteousness of God, what shall we say? What
inference may be drawn from thence ? Is God un¬
righteous ? aJ‘ni(&r o ©sc? — Is not God unrighteous,
(so it may be read, more in the form of an objection,)
who taketh vengeance? Unbelieving hearts will
gladly take any occasion to quarrel with the equity
of God’s proceedings, and so condemn him that is
; most just, Job 34. 17. I speak as a man, that is, I
object this as the language of carnal hearts ; it is
suggested like a man, a vain foolish proud crea¬
ture.
Answer. God forbid. Far be it from us to imagine
such a thing. Suggestions that reflect dishonour
upon God and his justice and holiness, are rather to
be startled at than parleyed with. Get thee behind
me, Satan ; never entertain such a thought.
For then how shall God judge the world? v. 6.
The argument is much the same with that of
Abraham, (Gen. 18. 25.) Shall not the Judge of all
the earth do right? No doubt, he shall. If he was
not infinitely just and righteous, he would be unfit to
be the Judge of all the earth. Shall even he that
\hateth right govern? Job 34. 17. Compare v. 18,
19. The sin has never the less of malignity and
[ demerit in it, though God bring glory to himself out
of it. It is only accidently that sin commends God’s
righteousness. No thanks to the' sinner for that,
who intends no such thing.
The consideration of God’s judging the world
should for ever silence all our doubtings of, and re¬
flections upon, his justice and equity. It is not for us
to arraign the proceedings of such an absolute Sove¬
reign. The sentence of the supreme court, whence
lies no appeal, is not to be called in question.
Object. IV. The former objection is repeated and
prosecuted ; (v. 7, 8.) for proud hearts will hardly
be beaten out of their refuge of lies, but will hold
fast the deceit. But his setting oft the objection
in its own colours, is sufficient to answer it ; If the
truth of God has more abounded through my lie. He
supposes the sophisters to follow their objection thus,
“ If my lie, my sin,” (for there is something of a lie
in every sin, especially in the sins of professors)
“ have "occasioned the glorifying of God’s truth and
faithfulness, why should I be judged, and condemned
as a sinner, and not rather thence take encourage¬
ment to go on in my sin, that grace may abound ?”
An inference which at first sight appears too black
to be argued, and fit to be cast out with abhorrence.
Daring sinners take occasion to boast in mischief,
because the goodness of .God endures continually,
Ps. 52. 1. Let us do evil, that good may come, is
oftener in the heart than in the mouth of sinners, so
justifying themselves in their wicked ways. Men¬
tioning this wicked thought, he observes, in a paren¬
thesis, that there were those who charged such
doctrines as this upon Paul and his fellow-ministers ;
some ajfirm that we say so. It is no new thing for
the best of God’s people and ministers to be charged
with holding and teaching such things as they do
i most detest and abhor; and it is not to be thought
strange, when our Master himself was said to be in
league with Beelzebub. Many have been reproached
as if they had said that, the contrary of which they
maintain : it is an old artifice of Satan thus to cast
dirt upon Christ’s ministers, Fortiter calumniari,
alic/uid adhserebit — Lay slander thickly on, for some
will be sure to fix. The best men and the best truths
are subject to slander. Bishop Sanderson makes a
further remark upon this, as we are slanderously re¬
ported — fixzo-QH/uwtQx. Blasphemy in scripture usu¬
ally signifies the highest degree of slander, speaking
ill of God. The slander of a minister and his regu¬
lar doctrine, is a more than ordinary slander, it is
303
ROMANS, III.
a. kind of blasphemy, not for his person’s sake, but
for his calling’s sake, and his work’s sake.
Answer. He says no more by way ot confutation,
but that, whatever they themselves may argue, the
damnation of those is just. Some understand it of
the slanderers ; God will justly condemn those who
unjustly condemn his truth. Or rather it is to be
applied to those who embolden themselves in sin,
under a pretence of God’s getting glory to himself
out of it. Those who deliberately do evil, that good
may come of it, will be so far from escaping, under
the shelter of that excuse, that it will rather jus¬
tify their damnation, and render them the more
inexcusable ; for sinning upon such a surmise, and
in such a confidence, argues a great deal both of the
wit and of the will in the sin ; a wicked will delibe¬
rately to choose the evil, and a wicked wit to palliate
it with the pretence of good arising from it : therefore
their damnation is just ; and whatever excuses of this
kind they may now please themselves with, they will
none of them' stand good in the great day ; but God
will be justified in his proceedings, and all flesh, even
the proud flesh that now lifts up itself against him,
shall be silent before him.
Some think Paul herein refers to the approaching
ruin of the Jewish church and nation, which their
obstinacy and self-justification in their unbelief has¬
tened upon them apace.
Paul, having removed these objections, next re¬
vives his assertion of the general guilt and corruption
of mankind in common, both of Jews and Gentiles,
v. 9 — 18.
“ Are we better than they, we Jews, to whom were
committed the oracles of 'God ? Does that recom¬
mend us to God, or will that justify us ? No, by no
means.” Or, “ Are we Christians (Jews and Gen¬
tiles) so much better antecedently than the unbe¬
lieving part, as to have merited God’s grace ? Alas !
no : beiore free grace made the difference, those of
us that had been Jews, and those that had been
Gentiles, were all alike corrupted. ”
They are all under sin. 1. Under the guilt of
sin : under it as under a sentence ; under it as under
a bond, by wtiich they are bound over to eternal ruin
and damnation ; under it as under a burthen (Ps.
38. 4. ) that will sink them to the lowest hell : we
are guilty before God, v. 19. 2. Under the govern¬
ment and dominion of sin : under it as under a tyrant
and cruel task-master ; enslaved to it ; under it as
under a yoke ; under the power of it, sold to work
wickedness.
And this he had proved, arp'.vTKLva/mS-*. It is a
law term ; we have charged them with it, and have
made good our charge ; we have proved the indict¬
ment, we have convinced them by the notorious evi¬
dence of the fact.
This charge and conviction he here further illus¬
trates by several scriptures out of the Old Testa¬
ment, which describe the corrupt depraved state of
all men, till grace restrain or change them : so that
herein as in a glass we may all of us behold cur
natural face. The 10th, 11th, and 12th verses are
taken from Ps. 14. 1 — 3. which are repeated as a
very weighty truth, Ps. 53. 1 — 3. T. he rest that
follows here, is found in the Septuagint translation
of the 14th Psalm, which some think the apostle
chooses to follow as better known : but I rather think
that Paul took these passages from other places
of scripture here referred to ; but in later copies of
the LXX they were all added in Ps. 14. from this
discourse of Paul. It is observable, that to prove the
general corruption of nature, he quotes some scrip¬
tures which speak of the particular corruptions of
S articular persons, as of Doeg, (Ps. 140. 3.) of the
ews ; (Isa. 59. 7, 8.) which shews, that the same
sins that are committed by one, are in the nature of
all. The times of David and Isaiah were some of the
better times, and yet to their days he refers. What
is said Ps. 14. is expressly spoken of all the children
of men, and that upon a particular view and inspec¬
tion made by God himself ; the Lord looked down,
as upon the old world, Gen. 6. 5. And this judgment
of God was according to truth. He who, when him¬
self had made all, looked upon every thing that he
had made, and behold, all was very good, now that
man had marred all, looked, and behold, all was bad.
Let us take a view of the particulars. Observe,
(1.) That which is habitual, which is twofold.
[1.] A habitual defect of every thing that is
good ; There is none righteous, none that has an
honest good principle of virtue, or is governed by
such a principle, none that retains any thing of that
image of God, consisting in righteousness, wherein
man was created; no, not one; implying, that if
there had been but one, God would have found him
out. When all the world was coicupt, God had his
eye upon one righteous Noah. Even those who
through grace are justified and sanctified, were none
of them righteous by nature : no righteousness is
born with us : the man after God’s own heart owns
himself conceived in sin.
None that understandeth, v. 11. The fault lies
in the corruption of the understanding ; that is
blinded, depraved, perverted. Religion and righ¬
teousness have so much reason on their side, that if
people had but any understanding, they would be
better, and do better. But they do not understand.
Sinners are fools. None that seeketh after Clod, none
that has any regard to God, any desire after him.
Those may justly be reckoned to have no under¬
standing, that do not seek after God. The carnal
mind is so far from seeking after God, that really it
is enmity against him.
They are together become unprofitable, v. 12.
Those that have forsaken God, soon grow good for
nothing ; useless burthens of the earth. Those that
are in a state of sin, are the most unprofitable crea¬
tures under the sun ; for it follows, There is none
that doeth good ; no, not a just man upon the earth,
that doeth good, and sinneth not, Ecci. 7. 23. Even
in those actions of sinners that have some goodness
in them, there is a fundamental error in the prin¬
ciple and end ; so that it may be said. There is none
that doeth good. Malum oritur ex ejuolibet defectu
— Every defect is the source of evil.
[2.] A habitual defection to every thing that is
evil ; They are all gone out of the way. No wonder
that those miss the right way, who do not seek after
God, the highest end. God made man in the way,
set him in right, but he hath forsaken it. The cor¬
ruption of mankind is an apostasy.
(2.) That which is actual. And what good can
be expected from such a degenerate race ; He in¬
stances,
[1.] In their words, (z-. 13, 14.) in three things
particularly.
First, Cruelty. Their throat is an open sepul¬
chre ; ready to swallow up the poor and innocent;
waiting an opportunity to do mischief, like the old
serpent seeking to devour, whose name is Abaddon
and Apollyon, the destroyer. And when they do
not openly avow this cruelty, and vent it publicly,
yet they are underhand intending mischief ; the poi¬
son of asps is under their lips, (Jam. 3. 8.) the most
venomous and incurable poison, writh which they
blast the good name of their neighbour by reproaches,
and aim at his life by false witness. These passages
are borrowed from Ps. 5. 9. and 140. 3.
Secondly, Cheating. With their tongues they hcri'C
used deceit. Herein they shew themselves the de¬
vil’s children, for he is a liar, and the father of lies.
They have used it : it intimates, that they make a
trade of lving; it is their constant practice, especially
belying the ways and people of God.
304
ROMANS, 111.
Thirdly, Cursing : reflecting upon God, and blas¬
pheming his holy name ; wishing evil to their bre¬
thren. Their mouth is full of cursing and bitterness.
This is mentioned as one of the great sins of the
tongue, Jam. 3. 9. But those that thus love cursing,
shall have enough of it, Ps. 109. 17 — 19. How many,
who are called Christians, do by these sins evidence
that they are still under the reign and dominion of
sin, still in the condition that they were born in.
[2.] In their ways; (v. 15 — 17.) Their feet are
swift to shed blood, they are very industrious to com¬
pass any cruel design, ready to lay hold on all such
opportunities. Wherever they go, destruction and
misery go along with them ; these are their compa¬
nions ; destruction and misery to the people of God,
to the country and neighbourhood where they live,
to the land and nation, and to themselves at last.
Beside the destruction and misery that are at the end
of their ways, (death is the end of these things,) de¬
struction and misery are in their ways ; their sin is
its own punishment : a man needs no more to make
him miserable, than to be a slave to his sins. And
the way of peace have they not known ; they know
not how to preserve peace with others, nor how to
obtain peace for themselves. They may talk of
peace, such a peace as is in the devil’s palace, while
he keeps it, but they are strangers to all true peace ;
they know not the things that belong to their peace.
These are quoted from Prov. 1. 16. Isa. 59. 7, 8.
[3.] The root of all this we have, (y. 18.) There
is no fear of God before their eyes. The fear of God
is here put for all practical religion, which consists
in an awful and serious regard to the word and will
of God as our rule, to the honour and glory of God
as our end. Wicked people have not this before
their eyes; they do not steer by it ; they are governed
by other rules, aim at other ends. This is quoted
from Ps. 36. 1. Where no fear of God is, no good
is to be expected. The fear of God would lay a re¬
straint upon our spirits, and keep them right, Neh.
5. 15. When once fear is cast off, prayer is restrain¬
ed, (Job 15. 4.) and then all goes to wreck and ruin
quickly.
So that we have here a short account of the gene¬
ral depravedness and corruption of mankind ; and
may say, O Adam ! what hast thou done ? God
made man upright, but thus he hath sought out many
inventions.
19. Now we know that what things so¬
ever the law saith, it saith to them who are
under the law : that every mouth may be
stopped, and all the world may become
guilty before God. 20. Therefore by the
deeds of the law there shall no flesh be jus¬
tified in his sight : for by the law is the
knowledge of sin, 21. But now the righ¬
teousness of God without the law is mani¬
fested, being witnessed by the law and the
prophets ; 22. Even the righteousness of
God which is by faith of Jesus Christ unto
all and upon all them that believe : for there
is no difference : 23. For all have sinned,
and come short of the glory of God *, 24.
Being justified freely by his grace through
the redemption that is in Christ Jesus : 25.
Whom God hath set forth to hr, a propitia¬
tion through faith in his blood, to declare
his righteousness for the remission of sins
that are past, through the forbearance of
God-, 26. To declare, / say, at this time
his righteousness : that he might be just,
and the justifier of him which believed i in
Jesus. 27. Where is boasting then ? It
is excluded. By what law ? Of works \
Nay : but by the law of faith. 28. There¬
fore we conclude that a man is justified by
faith without the deeds of the law. 29. Is
he the God of the Jews only ? Is he not
also of the Gentiles ? Yes, of the Gentiles
also : 30. Seeing it is one God which shall
justify the circumcision by faith, and un¬
circumcision through faith. 31. Do we
then make void the law through faith ?
God forbid : yea, we establish the law.
From all this Paul infers, that it is in vain to look
for justification by the works of the law, and that it
is to be had only by faith ; which is the point he hath
been all along proving, from ch. 1. 17. and which he
lays down ( v . 28.) as the summary of his discourse,
with a Q. T. D. — which was to be demonstrated ;
we conclude, that a man is justified by faith, with¬
out the deeds of the law ; neither the deeds of the
first law of pure innocence, which left no room for
repentance ; nor the deeds of the law of nature, how
highly soever improved ; nor the deeds of the cere¬
monial law ; (the blood of bulls and goats could not
take away sin ;) nor the deeds of the moral law,
which are included ; for he speaks of that law by
which is the knowledge of sin, and those works
which might be matter of boasting. Man, in his
depraved state, under the power of such corruption,
could never, by any works of his own, gain accept¬
ance with God ; but it must be resolved purely into
the free grace of God, given through Jesus Chris- to
all true believers that receive it as a free gift.
If we had never sinned, our obedienqe to the law
would have been our righteousness ; “ Do this, and
live but having sinned, and being corrupted, no¬
thing that we can do will atone for our former guilt.
It was by their obedience to the moral law that the
Pharisees looked for justification, Luke 18. 11.
Now there are two things from which the apostle
here argues — the guiltiness of man, to prove that
we cannot be justified by the works of the law ; and
the glory of God, to prove that we must be justified
by faith.
I. He argues from man's guiltiness, to shew the
follv of expecting justification by the works of the
law. The argument is very plain ; we can never be
justified and saved by the law that we have broken.
A convicted traitor can never come off by pleading
the statute of 25 Edward III. for that law discovers
his crime, and condemns him: indeed if he had never
broken it, he might have been justified by it ; but
now it is past that he hath broken it, and there is
no way of coming off but by pleading the act of in¬
demnity, upon which he hath surrendered and sub¬
mitted himself, and humbly and penitently claiming
the benefit of it, and casting himself upon it.
Now'concerning the guiltiness of man,
1. He fastens it particularly upon the Jews ; for
they were the men that made their boast of the law,
and set up for justification by it. He had quoted se¬
veral scriptures out of the Old Testament to shew
this corruption ; Now, says he, ( v . 19.) this that the
law says, it says to them who are under the law ; this
conviction belongs to the Jews as well as others, for
it is written in their law. The Jews boasted of their
being under the law, and placed a great deal of con¬
fidence in that : “ But,” says he, ** the law convicts
and condemns you, you see it does. ” 7'hat every
mo”.!h may be stopped ; that all boasting may be si
ROMANS. III.
305
lenced. See the method that God takes, both in
justifying and condemning; he stops every mouth :
those" that are justified, have their mouths stopped
by a humble conviction ; those that are condemned,
have their mouths stopped too ; for they shall at last
be convinced, (Jude 15.) and sent speechless to hell,
Matt. 22. 12. Al{ iniquity shall stop her mouth, Ps.
107. 42.
2. He extends it in general to all the world — that-
all the world may become guilty before God. If the
world lies in wickedness, (1 John 5. 19.) to be sure
it is guilty. May become guilty, may be proved
guilty, liable to punishment, all by nature children
of wrath, Eph. 2. 3. They must all plead guilty ;
those that stand most upon their own justification
will certainly be cast. Guilty before God is a dread¬
ful word, before an all-seeing God, that is not, nor
can be, deceived in his judgment ; before a just and
righteous Judge, who will by no means clear the
guilty. All are guilty, and therefore all have need
of a righteousness wherein to appear before God.
For all have sinned, (v. 23.) all are sinners by na¬
ture, by practice, and have come short of the glory
of God, have failed of that which is the chief end of
man. Come short, as the archer comes short of the
mark, as the runner comes short of the prize ; so
come short, as not only not to win, but to be great
losers. Come short of the glory of God ( 1. ) Come
short of glorifying God. See ch. 1. 21. They glo¬
rified him not as God. Man was placed in the top
of the visible creation, actively to glorify that great
Creator whom the inferior creatures could glorify
only objectively : but man by sin comes short of this,
and instead of glorifying God, dishonours him. It
is a very melancholy consideration, to look upon the
children of men, that were made to glorify God, and
to think how few there be that do it. "(2.) Come
short of glorifying before God. There is no boast¬
ing of innocency : if we go about to glory before God,
to boast of any thing we are, or have, or do, this will
be an everlasting estoppel — that we have all sinned,
and that will silence us. We may glory before men,
who are short-sighted, and cannot search our hearts;
who are corrupt, as we are, and well enough pleased
with sin : but there is no glorying before God, who
cannot endure to look upon iniquity. (3.) Come
short of being glorified by God. Come short of jus¬
tification and acceptance with God, which is giory
begun ; come short of the holiness and sanctification
which are tjte glorious image of God upon man ; and
have overthrown all hopes and expectations of being
glorified with God in heaven, by any righteousness
of their own. It is impossible now to get to heaven
in the way of spotless innocency ; that passage is
blocked up ; there is a cherub and a flaming sword
set to keep that way to the tree of life.
3. Further, to drive us off from expecting justifi¬
cation by rhe law, he ascribes this conviction to the
law ; ( v . 20.) For by the law is the knowledge of sin.
That law which convicts and condemns us, can never
justify us. The law is the strait rule, that rectum
which is index sui et obliqui — that which fioints out
the right and the wrong ; it is the proper use and in¬
tendment of the law to open our wound, and there¬
fore not likelv to be the remedy. That which is
searching, is not sanative. Those that would know
sin, must get the knowledge of the law in its strict¬
ness, extent, and spiritual nature. If we compare
our own hearts and lives with the rule, we shall dis¬
cover wherein we have turned aside. Paul made
this use of the law, ch. 7. 9. Therefore by the deeds
of the law shall no flesh be justified in his'sight. Ob¬
serve,
(1.) JVo flesh shall be justified, no man, no cor¬
rupted man, (Gen. 6. 3.) for that he also is flesh ;
sinful and depraved ; therefore not justified, because
we are flesh. The corruption that remains in our
Vol. vi. — 2 Q.
nature, will for ever obstruct any justification by our
own works, which, coming from flesh, must needs
taste of the cask, Job 14. 4.
(2.) Not justified in his sight. He does not deny
that justification which was by the deeds of the law
in the sight of the church : they were, in their church-
estate, as imbodied in a polity, a holy people, a na¬
tion of priests ; but as the conscience stantis in rela¬
tion to God, in his sight, we cannot be justified by
the deeds of the law. The apostle refers to Ps.
143. 2.
II. He argues from God's glory, to prove that jus¬
tification must be expected only by faith in Christ’s
righteousness. There is no justification by the works
of the law. Must guilty man then remain eternally
under wrath ? Is there no hope ? Is the wound be¬
come incurable because of transgression ? No, bless¬
ed be God, it is not, ( v . 21, 22.) there is another
way laid open for us, the righteousness of God with¬
out the law is manifested now under the gospel. Jus¬
tification may be obtained without the keeping of
Moses’s law : and this is called the righteousness of
God, righteousness of his ordaining, and pros iding,
and accepting ; righteousness which he confers upon
us ; as the Christian armour is called the armour of
God, Eph. 6. ] 1.
Now concerning the righteousness of God, ob¬
serve,
1. That it is manifested. The gospel-way of jus¬
tification is a high-way, a plain way, it is laid open
for us: the brazen serpent is lifted up upon the pole;
we are not left to grope our way in the dark, but it
is manifested to us.
2. It is without the law. Here he obviates the
method of the judaizing Christians, who would needs
join Christ and Moses together; owning Christ for
the Messiah, and yet too fondly retaining the law,
keeping up the ceremonies of it, and imposing it
upon the Gentile converts : no, says he, it is without
the la w. The righteousness that Christ hath brought
in, is a complete righteousness.
3. Yet it is witnessed by the law and the /iro/ihels ;
there were types, and prophecies, and promises, in
the Old Testament, that pointed at this. The law
is so far from justifying us, that it directs us to an¬
other way of justification ; points at Christ as our
Righteousness, to whom bear all the prophets wit¬
ness. See Acts 10. 43. This might recommend it
to the Jews, who were so fond of the law and the
prophets.
4. It is by the faith of Jesus Christ, that faith
which hath Jesus Christ for its object ; an anointed
Saviour, so Jesus Christ signifies. Justifying faith
respects Christ as a Saviour in all three anointed
offices, as Prophet, Priest, and King; trusting to him,
accepting of him, and adhering to him, in all these.
It is by this that we become interested in that righ¬
teousness which God hath ordained, and which
Christ hath brought in.
5. It is to all, and upon all, them that believe. In
this expression he inculcates that which he had been
often harping upon, that Jews and Gentiles, if they
believe, stand upon the same level, and are alike
welcome to God through Christ ; for there is no dif¬
ference. Or, it is eic i rdvlu; — to all, offered to all in
general ; the gospel excludes none that do not ex¬
clude themselves ; but it is, hr! 7rdyT*c t«c Tris-tuuvrut,
upon all that believe ; not only tendered to them, but
put upon them as a crown, as a robe ; they are, upon
their believing, interested in it, and entitled to all
the benefits and privileges of it.
But now, how is this for God’s glory ?
(1.) It is for the glory of his grace ; (v. 24.) Jus¬
tified freely by his grace — Sat^iav tS cutH y^d^in. It
is by his grace, not by the grace wrought in us, as
the papists say, confounding justification and sancti-
[ fication ; but hv the gracious favour of God to us
306
ROMANS, III.
without any merit in us so much as foreseen. And
to make it the more emphatical, he says, it is freely
bu his grace, to shew that it must lie understood of
grace in the most proper and genuine sense. It is
said that Joseph found grace in the sight of hi:, mas¬
ter ; (Gen. 39. 4. ) but there was a reason ; he saw
that what he did prospered ; there was something ,
in Joseph to invite that grace : but the grace of God
communicated to us, comes freely, freely ; it is free
race, mere mercy ; nothing in us to deserve such
ivours : no, it is all through the redemption that is
in Jesus Christ. It comes freely to us, but Christ
bought it, and paid dear for it ; which yet is so or¬
dered, as not to derogate from the honour of free
grace. Christ’s purchase is no bar to the freeness
of God’ grace ; for grace provided and accepted this
vicarious satisfaction.
(2. ) It is for the glory of his justice and righteous¬
ness ; (v. 25, 26.) Whom God hath set forth to be a
propitiation, &c.
Note, [1.] Jesus Christ is the great propitiation,
or propitiatory Sacrifice, typified by the or
mercy-seat, under the law. He is our throne of
grace, in and through whom atonement is made for
sin, and our persons and performances are accepted
of God, 1 John 2. 2. He is all in all in our recon¬
ciliation, not only the maker, but the matter of it ;
our priest, our sacrifice, our altar, our all. God was
in Christ, as in his mercy-seat, reconciling the world
unto himself.
[2.] God hath set him forth to be so. God, the
party offended, makes the first overtures towards a
reconciliation, appoints the days-man ; n-goiStro —
fore-ordained him to this, in the counsels of his love
from eternity, appointed, anointed him to it, qualifi¬
ed him for it, and lias exhibited him to a guilty
world as their propitiation. See Matt. 3. 17. and
17. 5.
[3.] That by faith in his blood we become in¬
terested in this propitiation. Christ is the propitia¬
tion, there is the healing plaster provided. Faith
is the applying of this plaster to the wounded soul.
And this faith in the business of justification hath a
special regard to the blood of Christ, as that which
made the atonement ; for such was the divine ap¬
pointment, that without blood there should be no
remission, and no blood but his would do it effectu¬
ally. Here may be an allusion to the sprinkling of
the blood of the sacrifices under the law, as Exod.
24. 8. Faith is the bunch of hyssop, and the blood
of Christ is the blood of sprinkling.
[4.] That all who by faith are interested in this
propitiation, have the remission of their sins that are
f last . It was for this that Christ was set forth to be
a propitiation, in order to remission, to which the
reprieves of his patience and forbearance were a
very encouraging preface. Through the forbear¬
ance of God. Divine patience hath kept us out of
hell, that we might have space to repent, and get to
heaven.
Some refer the sins that are past, to the sins of the
Old Testament saints, which were pardoned for the
sake of the atonement which Christ in the fulness of
time was to make, which looked backward as well
as forward. Past through the forbearance of God.
It is owing to the divine forbearance that we are not
taken away in the very act of sin.
Several Greek copies make tv tw rs ©«J —
through the forbearance of God, to begin v. 26. and
they denote two precious fruits of Christ’s merit and
God’s grace ; 1. Remission : Sik Tragtriv — for the
remission, and, 2. Reprieves, the forbearance of
God. It is owing to the master’s goodness and the
dresser’s mediation, that barren trees are let alone
in the vineyard ; and in both God’s righteousness is
declared, in that without a mediator and a propitia¬
tion he would not only not pardon, but not so much
as forbear, not spare a moment ; it is owing to Christ,
that there is ever a sinner on this side hell.
[5.] That God does in all this declare his righ
teousness. This he insists upon with a great deal of
emphasis; to declare, I say, at this time his righ
teousness. It is repeated, as that which has in it
something surprising. He declares his righteous¬
ness,
First, In the propitiation itself. Never was there
such a demonstration of the justice and holiness of
God, as there was in the death of Christ. It ap¬
pears that he hates sin, when nothing less than the
blood of Christ would satisfy for it. Finding sin,
though but imputed, upon his own Sen, he did no<
spare him, because he had made himself sin for us,
2 Cor. 5. 21. The iniquities of us all being laid upon
him, though he was the Son of his love, yet it pleased
the Lord to bruise him, Isa. 53. 10.
Secondly, In the pardon upon that propitiation ;
so it follows, by way of explication, that he might be
just, and the Justiner of him that believeth. Mercy
and truth are so met together, righteousness and
peace have so kissed each other, that it is now be¬
come not only an act of grace and mercy, but an act
of righteousness, in God, to pardon the sins of peni¬
tent believers, having accepted the satisfaction that
Christ by dying made to his justice for them. It
would not stand with his justice to demand the debt
of the principal, when the surety has paid it, and he
has accepted that payment in full satisfaction. See
1 John 1. 9. He is just, faithful to his word.
(3.) It is for God’s glory ; for boasting is thus ex¬
cluded, v. 27. God will have the great work of the
justification and salvation of sinners carried on from
first to last in such a way as might exclude boasting,
that no flesh might glory in his presence, 1 Cor. 1.
29 — 31. Now if justification were by the works of
the law, boasting would not be excluded. How
should it ? If we were saved by our own works, we
might put the crown upon our own heads. But the
law of faith, the way of justification by faith, doth
for ever exclude boasting ; for faith is a depending,
self-emptying, self-denying grace, and casts every
crown before the throne : therefore it is most for
God’s glory, that thus we should be justified.
Observe, He speaks of the law of faith. Believers
are not left lawless ; faith is a law, it is a working
grace, wherever it is in truth ; and yet, because it
acts in a strict and close dependence upon Jesus
Christ, it excludes boasting.
From all this he draws this conclusion, (v. 28.)
That a man is justified by faith without the Deeds of
the law.
Lastly, In the close of the chapter, he shews the
extent of this privilege of justification by faith, and
that it is not the peculiar privilege of the Jews, but
pertains to the Gentiles also ; for he had said, (z>.
22. ) that there is no difference : and as to this,
1. He asserts and proves it ; ( v . 29, 30.) Is he the
God of the Jews only? He argues from the ab¬
surdity of such a supposition. Can it be imagined
that a God of infinite love and mercy should limit
and confine his favours to that little perverse people
of the Jews, leaving all the rest of the children of
men in a condition eternally desperate ? 1 hat would
by no means agree with the idea we have of the di¬
vine goodness, for his tender mercies are over alt his
works ; therefore it is one God of grace that justifies
the circumcision by faith, and the uncircumcision
through faith, that is’, both in one and the same way ;
however the Jews, in favour of themselves, will
needs fancy a difference, really there is no more
difference than between by and through, that is, no
difference at all.
2. He obviates an objection, (v. 31.) as if this doc¬
trine did nullify the law, which, they knew, came
from God ; “No,” says he, “though we do say that
ROMANS, IV.
the law will not justify us, yet we do not therefore
say that it was given in vain, or is of no use to us ;
no, we establish the right use of the law, and secure
its standing, by fixing it on the right basis. The law
is still of use to convince us of what is past, and 10
direct us for the future ; though we cannot be saved
by it as a covenant, yet we own it, and submit to it,
as a rule in the hand of the Mediator, subordinate to
the law of grace ; and so are so far from overthrow¬
ing, that we establish the law.” Let those consider
this, who deny the obligation of the moral law on
believers.
CHAP. IV.
The great gospel doctrine of justification by faith without the
works of the law, was so very contrary to the notions the
Jews had learnt from those that sat in Moses’s chair, that
it would hardly go down with them ; and therefore the
apostle insists very largely upon it, and labours much in j
the confirmation and illustration of it.
He had before proved it by reason and argument, now in this
chapter lie proves it by example, which in some places
serves for confirmation, as well as illustration. The ex¬
ample he pitches upon, is that of Abraham, whom he
chooses to mention, because the Jews gloried much in their
relation to Abraham, put it in the first rank of their exter¬
nal privileges, that they were Abraham’s seed, and truly,
they had Abraham to their father. Therefore this instance
was likely to be more taking and convincing to the Jews
than any other. His argument stands thus, “ All that are
saved are justified in the same way as Abraham was ; but
Abraham was justified by faith, and not by works ; there¬
fore all that are saved are so justified for it would easily
be acknowledged that Abraham was the father of the faith¬
ful.
Now this is an argument, not only a pari — from an equal
case, as they say, but a fortiori — from a stronger case. If
Abraham, a man so famous for works, so eminent in holi¬
ness and obedience, was nevertheless justified by faith
only, and not by those works ; how much less can any
other, especially any of those that spring from him, and
come so far short of him in works, set up tor a justification
by their own works ? And it proves likewise, ex abundanti
— the more abundantly, as some observe, that we are not
justified, no not by those good works which flow from faith,
as the matter of our righteousness ; for such were Abra¬
ham’s works, and are we better than he ?
The whole chapter is taken up with his discourse upon this
instance, and there is this in it, which hath a particular
reference to the close of the foregoing chapter, where he
had asserted, that in the business of justification, Jews and
Gentiles stand upon the same level.
Now in this chapter, with a great deal of cogency of argu¬
ment, I. He proves that Abraham was justified not by
works, but by faith, v. 1 . . 8. II. He observes when and
why he was so justified, v. 9 . . 17. III. He describes and
commends that faith of his, v. 17 .. 22. IV. Heappliesall
this to us, v. 22.. 25. And if he had now been in the
school of Tyrannus, he could not have disputed more ar¬
gumentatively.
I. "VVTHAT shall we then say that Abra-
▼ ▼ ham, our father as pertaining to
the flesh, hath found ? 2. For if Abraham
were justified by works, he hath whereof to
glory; but not before God. 3. For what
saith the scripture ? Abraham believed
God, and it was counted unto him for righ¬
teousness. 4. Now to him that worketh is
the reward reckoned not of grace, but of
debt. 5. But to him that worketh not, but
believeth on him that justifieth the ungodly,
his faith is counted for righteousness. 6.
Even as David also describeth the blessed¬
ness of the man, unto whom God imputeth
righteousness without works, 7. Saying ,
Blessed are they whose iniquities are for¬
given, and whose sins are covered. 8.
Blessed is the man to whom the Lord will
not impute sin.
Here the apostle proves that Abraham was justi¬
fied not by works, but by faith. Those that of all
men contended most vigorously for a share in righ¬
teousness by the privileges they enjoyed, and the
works they performed, were the Jews, and there
fore he appeals to the case of Abraham their father,
and puts Ins own name to the relation, being a He¬
brew of the Hebrews ; Abraham our father. Now
surely his prer> gative must needs be as great as
theirs, who claim it as histm/ according to the flesh.
Now what hath he found ? All the world isseek-
ing; but while the most are wearying themselves
for very vanity, none can be truly reckoned to have
found, but those who are justified before God ; and
thus Abraham, like a wise merchant, seeking goodly
fear Is, found this one fiearl of great fir-ice.
What has he found, xstu — as fiertaining to
the flesh, that is, by circumcision and his external
privileges and performances? Those the apostle
calls flesh, Phil. 3. 3. Now what did he get by
these ? Was he justified by them ? Was it the merit
of his works that recommended him to God’s ac¬
ceptance? No, by no means; which he proves by
several arguments.
I. If he was justified by works, room would be
left for boasting, which must for ever be excluded.
If so, he hath whereof to glory, (v. 2.) which is not
to be allowed. “ But,” might the Jews say, “ was
not his name made great, (Gen. 12. 2.) and then
might not he glory ?” Yes, but not before God ; he
might deserve well of men, but he could never merit
of God. Paul himself had whereof to glory before
men, and we have him sometimes glorying in it,
yet with humility ; but nothing to glory in before
God, 1 Cor. 4. 4. Phil. 3. 8, 9. So Abraham.
Observe, He takes it for granted, that man must
not pretend to glory in any thing before God; no;
not Abraham, great and good a man as he was; and
therefore he fetches an argument from it ; It would
be absurd for him that glorieth, to glory in any but
the Lord.
II. It is expressly said, that Abraham's faith was
counted to him for righteousness. What saith the
scripture? v. 3. Irt all controversies in religion this
must be our question, What saith the scrifiture? It
is not what this great man, and the other good man,
say, but What saith the scrifiture ? Ask counsel at
this Abel, and so end the matter, 2 Sam. 20. 18.
To the law, and to the testimony; (Isa. 8. 20.)
thither is the last afifieal.
Now the scrifiture saith, that Abraham beliez>ed,
and that was counted to him for righteousness ;
(Gen. 15. 6.) therefore he had not whereof to glory
before God , it being purely of free grace that it was
so imfmted, and having not in itself any thing of the
formal nature of a righteousness, further than as
God himself was graciously pleased to count it to
him. It is mentioned in Genesis, upon occasion of a
very signal and remarkable act of faith concerning
the promised seed ; and the more observable, in that
it followed upon a grievous conflict he had had with
unbelief ; his faith was now a victorious faith, newly
returned from the battle. It is not the perfect faith
that is required to justification, (there may be ac¬
ceptable faith, where there are remainders of un¬
belief,) but the prevailing faith, the faith that has
the upper-hand of unbelief.
III. If he were justified by works, the reward
would have been of debt, and not of grace ; which
is not to be imagined. This is his argument ; (v. 4,
5.) Abraham's reward was God himself ; so he had
told him but just before, Gen. 15. 1. Iam thy ex¬
ceeding great reward. Now if Abraham had merit¬
ed this by the perfection of his obedience, it had not
308
ROMANS, IV.
been an act of grace in God, but Abraham might f,
have demanded it with as much confidence as ever '
any labourer in the vineyard demanded the penny
he had earned. But this cannot be ; it is impossible i
for man, much more guilty man, to make God a
debtor to him, Rom. 11. 35. No, God will have
free grace to have all the glory, grace for grace’s
sake, John 1. 16. And therefore to him that worketh
not, that can pretend to no such merit, nor shew any
worth or value in his work, which may answer such
a reward, but disclaiming any such pretension, casts
himself wholly upon Me free grace of God in Christ,
by a lively, active, obedient faith ; to such an one
faith is counted for righteousness, is accepted of
God as the qualification required in all those that
shall be pardoned and saved.
Him that justifeth the ungodly, that is, him that
was before ungodly. His former ungodliness was
no bar to his justification upon his believing; -rev
ia-t/Si — that ungodly one, that is Abraham, who, be¬
fore his conversion, it should seem, was carried
down the stream of the Chaldean idolatry, Josh. 24.
2. No room therefore is left for despair; though
God clears not the impenitent guilty, yet through
Christ he justifies the ungodly.
IV. He further illustrates this, by a passage out
of the Psalms, where David speaks of the remis¬
sion of sins, the prime branch of justification, as con¬
stituting the happiness and blessedness of a man ;
pronouncing him blessed, not that has no sin, or
none which deserved death, (for then, while man is
so sinful, and God so righteous, where would be the
blessed man?) but the man to whom the Lord im-
fiuteth not sin; who though he cannot plead Not
guilty, pleads the act of indemnity, and his plea is
allowed. It is quoted from Ps. 32. 1, 2. where ob¬
serve,
1. The nature of forgiveness. It is the remis¬
sion of a debt or a crime ; it is the covering of sin, as
a filthy thing, as the nakedness and shame of the
soul. God is said to cast sin behind his back, to hide
his face from it; which, and the like expressions,
imply, that the ground of our blessedness is not our
innocency, or our not having sinned, (a thing is, and
is filthy, though covered,) justification does not
make the sin not to have been, or not to have been
sin, but God’s not laying it to our charge ; as it fol¬
lows here; it is God’s not imputing of sin, (v. 8.)
which makes it wholly a gracious act of God, not
dealing with us in strict justice, as we have deserv¬
ed; not entering into judgment; not marking ini¬
quities : all which being purely acts of grace, the ac¬
ceptance and the reward cannot be expected as due
debts ; and therefore Paul infers, (y. 6. ) that it is the
imputing of righteousness without works.
2. The blessedness of it ; Blessed are they. When
it is said, Blessed are the unde filed in the way. Bless¬
ed is the man that walketh not in the counsel of the
wickeif, the design is to shew the characters of those
that are blessed ; but when it is said, Blessed are
they whose iniquities are forgiven, the design is to
shew what that blessedness is, and what is the
ground and foundation of it. Pardoned people are
the only blessed people. The sentiments of the
world are, Those are happy, that have a clear es¬
tate, and are out of debt to man ; but the sentence of
the word is, Those are happy, that have their debts
to God discharged. O, how much therefore is it
our interest to make it sure to ourselves that our sins
are pardoned ! For that is the foundation of all other
benefits. So and so I will do for them ; for I will be
merciful, Heb. 8. 12.
9. Cometh this blessedness then upon the
circumcision only, or upon the uncircum-
cision also? For we say that faith was
reckoned to Abraham for righteousness
10. How was it then reckoned ? V hen lie
was in circumcision, or in uncircumcision ?
Not in circumcision, but in uncircumcision.
11. And he received the sign of circumei-
! sion, a seal of the righteousness of the failh
which he had yet being uncircumcised ’
! that he might be the father of all them that
believe, though they be not circumcised ;
I that righteousness might be imputed unto
them also : 1 2. And the father of circum¬
cision to them who are not of the circum¬
cision only, but who also walk in the steps
of that faith of our father Abraham, which
i he had being yet uncircumcised. 1 3. For
the promise, that he should be the heir of
the world, teas not to Abraham, or to his
seed, through the law, but through the
righteousness of faith. 14. For if they
.which are of the law he heirs, faith is made
void, and the promise made of none effect :
15. Because the law worketh wrath : for
where no law is, there is no transgression.
16. Therefore it is of faith, that it might be
by grace ; to the end the promise might be
sure to all the seed ; not to that only which
is of the law, but to that also which is of
the faith of Abraham ; who is the father of
us all, 17. (As it is written, 1 have made
thee a father of many nations,)
St. Paul observes in this paragraph, when and
why Abraham was thus justified ; for he hath several
things to remark upon that. It was before he was
circumcised, and before the giving of the law ; and
there was a reason for both.
I. It was before he was circumcised ; ( v . 10.) His
faith was counted to him for righteousness, while he
was in uncircumcision. It was imputed , (Gen. 15.
6. ) and he was not circumcised till ch. 17. Abraham
is expressly said to be justified by faith fourteen
years, some say twenty-five years, before he was
circumcised. Now this the apostle takes notice of,
in answer to the question, (•y. 9.) Cometh this bless¬
edness then on the circumcision only, or on the un¬
circumcision also? Abraham was pardoned and
accepted in uncircumcision ; a note which, as it
might silence the fears of the poor uncircumcised
Gentiles, so it might lower the pride and conceited¬
ness of the Jews, who gloried in their circumcision,
as if they had the monopoly of all happiness.
Here are two reasons why Abraham was justified
by faith in uncircumcision.
1. That circumcision might be a seal of the righ
tcousness of faith, v. 1 1. The tenor of the covenants
must first be settled, before the seal can be annexed.
Sealing supposes a bargain-precedent, which is con¬
firmed and ratified by that ceremony. After Abra¬
ham’s justification by faith had continued several
years only a grant by parole, for the confirmation of
Abraham’s faith, God was pleased to appoint a
sealing ordinance ; and Abraham received it ; though
it was a bloody ordinance, yet he submitted to it,
and even received it as a special favour, the sign of,
See. Now we may from hence observe,
(1.) The nature of sacraments in general ; they
are signs, and seals ; signs to represent and instruct ;
seals to ratify and confirm ; they are signs of abso¬
lute grace and favour ; they are seals of the condi
ROMANS, IV.
309
tional promises: nay, they are mutual seals; God
does in the sacraments seal to us to be to us a God,
and we do therein seal to him to be to him a people.
(2.) The nature of circumcision in particular; it
was the initiating sacrament of the Old Testament ;
and it is here said to be,
[1.] A sign; a sign of that original corruption
which we are all born with, and which is cut off’ bv
spiritual circumcision; a commemorating sign of
God’s covenant with Abraham ; a distinguishing
sign between Jews and Gentiles ; a sign of admission
into the visible church ; a sign prefigurating baptism,
which comes in the room of circumcision, now under
the gospel, when (the blood of Christ being shed)
ill bloody ordinances are abolished ; it was an out¬
ward and sensible sign of an inward and spiritual
grace signified thereby.
[2.] A seal of the righteousness of the faith. In
general, it was a seal of the covenant of grace, par¬
ticularly of justification by faith; the covenant of
grace, called the righteousness which is of faith,
[ch. 10. 6.) and it refers to an Old Testament pro¬
mise, Dent. 30. 12.
Now if infants were then capable of receiving a
seal of the covenant of grace, which proves that they
then were within the verge of that covenant, how
they come to be now cast out of the covenant, and in¬
capable of the seal, and by what severe sentence they
were thus rejected and incapacitated, those are con¬
cerned to make out, that not only reject, but nullify
and reproach, the baptism of the seed of believers.
2. That he might be the father of all them that
believe. Not but that there were those that were
justified by faith before Abraham ; but of Abraham
first it is particularly observed, and in him com¬
menced a much clearer and fuller dispensation of
the covenant of grace than any that had been before
extant ; and therefore he is called the father of all
that believe, because he was so eminent a believer,
and so eminently justified by faith ; as Jabal was the
father of shepherds, and Jubal of musicians, Gen. 4.
20, 21. The father of all them that believe, a stand¬
ing pattern of faith ; as parents are examples to
their children : and a standing precedent of justifi¬
cation by faith ; as the liberties, privileges, honours,
and estates, of the fathers descend to their children.
Abraham was the father of believers, because to
him particularly the magna charta was renewed.
(1.) The father of believing Gentiles, though they
be not circumcised. Zaccheus, a publican, if he
believe, is reckoned a son of Abraham, Luke 19. 9.
Abraham being himself uncircumcised when he was
justified by faith, uncircumcision can neverbeabar.
Thus were the doubts and fears of the poor Gentiles
anticipated, and no room left to question but that
righteousness might be imputed to them also, Col. 3.
1 1. Gal. 5. 6.
(2.) The father of believing Jews, not merely as
circumcised, and of the seed of Abraham according
to the flesh, but because believers, because they are
not of the circumcision only, are not only circum¬
cised, but walk in the steps of that faith ; have not
only the sign, but the thing signified ; not only are
of Abraham’s family, but follow the example of
Abraham’s faith. See here who are the genuine
children and lawful successors of those that were
the church’s fathers : not those that sit in their
chairs, and bear their names, but those that tread
in their steps ; this is the line of succession, which
holds, notwithstanding interruptions. It seems then,
those were most loud and forward to call Abraham
father, that had least title to the honours and pri¬
vileges of his children. Thus they have most rea¬
son to call Christ Father, not that bear his name in
being. Christians in profession, but that tread in his
steps.
II. It was before the giving of the law, v. 13 — 16.
The former observation was levelled against those
that confined justification to the circumcision, this to
those that expected it by the law ; now the / tromise
was made to Abraham long before the law. Com¬
pare Gal. 3. 17, 18. Now observe,
1. What that promise was — that he should be the
heir of the world, that is, of the land of Canaan, the
choicest spot of ground in the world ; or the father
of many nations of the world, who sprangfrqju him,
beside the Israelites ; or the heir of the comforts of
the life which now is. The meek are said to inherit
the earth, and the world is their’s. Though Abra¬
ham had so little of the world in possession, yet he
was heir of it all. Or rather, it points at Christ,
the Seed here mentioned ; compare Gal. 3. 16. To
thy seed, which is Christ. Now Christ is the heii
of the world, the ends of the earth are his posses¬
sion, and it is in him that Abraham was so. And
it refers to that promise, (Gen. 12. 3.) In thee shall
all the families of the earth be blessed.
2. How it was' made to him, not through the law,
but through the righteousness of faith ; not through
the law, for that was not yet given ; but it was upon
that believing which w as’ counted to him for righ¬
teousness ; it was upon his trusting God, in his leav¬
ing his own country when God bid him, Heb. 11. 8.
Now being by faith, it could not be by the law ;
which he proves by the opposition that is between
them ; ( v . 14, 15.) If they who are of the law be
heirs, they, and they only, and they by virtue of the
law ; the Jews did, and still do, boast, that they are
the rightful heirs of the world, because to them the
law was given ; but if so, then faith is made void ;
for if it were requisite to an interest in the promise,
that there should be a perfect performance of the
whole law, then the promise can never take its ef¬
fect, nor is it to any puipose for us to depend upon it,
since the way to life by perfect obedience to the law,
and apostles, sinless innocency, is wholly blocked
up, and the law in itself opens no other way. This
he proves, v. 15. The law worketh wrath — wrath
in us to God ; it irritates and provokes that carnal
mind which is enmity to God, as the damming up of
a stream makes it swell — wrath in God against us ,
it works this, it discovers it ; or our breach of the law-
works it. Now it is certain that we can never ex¬
pect the inheritance by a law that worketh wrath.
How the law works wrath, he shews very concisely
in the latter part of the verse; Jl'here no law is,
there is no transgression ; an acknowledged maxim,
which implies, Where there is a law, there is trans¬
gression, and that transgression is provoking, and sc
the law worketh wrath.
3. Why the promise was made to him by faith ;
for three reasons, v. 16.
(1.) That it might be by grace, that grace might
have the honour of it ; by grace, and not by the law ;
by grace, and not of debt, not of merit ; that Grace,
grace, might be cried to every stone, especially to
the top-stone, in this building. Faith hath particu¬
lar reference to grace granting, as grace hath re¬
ference to faith receiving. By grace, and therefore
through faith, Eph. 2. 8. For God will have every
crown thrown at the feet of grace, free grace, and
every song in heaven sung to that tune, Not unto
us, 0 Lord, not unto us, but unto thy name be the
praise.
(2.) That the promise might be sure. The first
covenant, being a covenant of works, was not sure ;
but, through man’s failure, the benefits designed by
it were cut off ; and therefore, the more effectually
to ascertain and ensure the conveyance of the new
covenant, there is another way found out, not by
works, (were it so, the promise would not be sure,
because of the continual frailty and infirmity of the
flesh,) but by faith, which receives all from Christ,
i and acts in a continual dependence upon him, as the
310
ROM ANS, IV.
great trustee of our salvation, and in whose keeping
it is safe. The covenant is therefore sure, because
it is so well ordered in all things, 2 Sam. 23. 5.
(3. ) That it might be sure to all the seed. If it had
been by the law, it had been limited to the Jews, to
whom pertained the glory, and the covenants, and
the giving of the law; (ch. 9. 4.) but therefore it was
by faith, that Gentiles as well as Jews might become
interested in it ; the spiritual as well as the natural
seed of faithful Abraham. God would contrive the
promise in such a way as might make it most ex¬
tensive, to comprehend all true believers, that
circumcision and uncircumcision might break no
squares; and for this, (z>. 17.) he refers us to Gen.
17. 5. where the reason of the change of his name
from Abram — a high father, to Abraham — the high
father of a multitude, is thus rendered ; For a father
of many nations have I made thee ; that is, all be¬
lievers, both before and since the coming of Christ
in the flqsh, should take Abnaham for their pattern,
and call him father. The Jews say, that Abraham
was the i ither of all proselytes to the Jewish reli¬
gion. Behold, he is the father of all the world, which
are gathered under the wings of the Divine Majesty.
Maimonides.
17. - Before him whom he believed,
even God, who quickeneth the dead, and
calleth those things which be not as though
they were. 13. Who against hope be¬
lieved in hope, that he might become the
father of many nations, according to that
which was spoken, So shall thy seed be.
1 9. And being not weak in faith, he con¬
sidered not his own body now dead, when
he was about an hundred years old, neither
yet the deadness of Sarah’s womb : 20.
He staggered not at the promise of God
through unbelief; but was strong in faith,
giving glory to God; 21. And being fully
persuaded that, what he had promised, he
was able also to perform. 22. And there¬
fore it was imputed to him for righteous¬
ness.
Having observed when Abraham was justified by
faith, and why, for the honour of Abraham, and for
example to us who call him father, the apostle here
describes and commends the faith of Abraham ;
where observe,
I. Whom he believed ; God who quickeneth. It
is God himself that faith fastens upon ; other founda¬
tion can no man lay. Now observe, what in God
Abraham’s faith had an eye to — to that, certainly,
which would be most likely to confirm his faith con¬
cerning the things promised :
1. God who quickeneth the dead. It was pro¬
mised that he should be the father of many nations,
when he and his wife were now as good as dead ;
1 (Heb. 11. 11, 12.) and therefore he looks upon God
as a God that could breathe life into dry bones. He
that quickeneth the dead, can do any thing, can give
a child to Abraham when he is old ; can bring the
Gentiles, who are dead in tresspasses and sins , to a
divine and spiritual life, Eph. 2. 1. Compare Eph.
1. 19, 20.
2. Who calleth things which are not, as though
they were ; that is, creates all things by the word of
his power, as in the beginning, Gen. i. 3. 2 Cor. 4.
6. The justification and salvation of sinners, the
espousing of the Gentles that had not been a people,
were a gracious calling of things which are not, as
though they were, giving being to things that were
j not. This expresses the sovereignty of God, and
his absolute power and dominion ; a mighty stay to
faith, when all other props sink and totter.
It is the holy wisdom and policy of faith, to fasten
particularly on that in God, which is accommodated
to the difficulties wherewith it is to wrestle, and will
most effectually answer the objections. It is faith
indeed to build upon the all-sufficiency of God for
the accomplishment of that which is impossible to
any thing but that all- sufficiency.
Thus Abraham became the father of many nations
before him whom he believed; that is, in the eye
and account of God ; or like him whom he believed ;
as God was a common Father, so was Abraham. It
is by faith in God that we become accepted of him,
and conformable to him.
II. How he believed. He here greatly magni¬
fies the strength of Abraham’s faith, in several ex¬
pressions.
1. Against hope, he believed in hope,v. 18. There
was a hope against him, a natural hope ; all the ar¬
guments of sense and reason and experience, which
in such cases usually beget and support hope, were
against him ; no second causes smiled upon him, or
in the least favoured his hope ; but against all those
inducements to the contrary, he believed ; for he had
a hope for him ; he believed in hope, which arose,
as his faith did, from the consideration of God’s all-
sufficiency.
That he might become the father of many nations.
Therefore God, by his almighty grace, enabled him
thus to believe against hope, that he might pass for
a pattern of great and strong faith to all generations.
It was fit that he, who was to be the father of the
faithful; should have something more than ordinary
in his faith ; that in him faith should be set in it's
highest elevation, and so the endeavours of all suc¬
ceeding believers be directed, raised, and quicken¬
ed. Or this is mentioned as the matter of the pro¬
mise that he believed ; and he refers to Gen. 15. 5.
So shall thy seed be, as the stars of heaven, so innu¬
merable, so illustrious. This was that which he be¬
lieved, when it was counted to him for righteousness,
v. 6. And it is observable, that that particular in¬
stance of his faith was against hope, against the sur¬
mises and suggestions of his unbelief. He had just
before been concluding hardly that he should go
childless, that one born in his house was his heir ; (r.
2, 3.) and that unbelief was a foil to his faith, and
bespeaks it a believing against hope.
2. Being not weak in faith, he considered not his
own body, v. 19. Observe, His own body was now
dead, become utterly unlikely to beget a child,
though the new life and vigour that God gave him
continued after Sarah was dead, witness his children
by Keturah. When God intends some special bless¬
ing, some child of promise, for his people, he com¬
monly puts a sentence of death upon the blessing it¬
self, and upon all the ways that lead to it. Joseph
must be enslaved and imprisoned before he be ad¬
vanced. But Abraham did not consider this, i wti-
rintrt — he did not dwell in his thoughts upon it. He
said indeed, Shall a child be bom to him that is c
hundred years old? Gen. 17. 17. But that was the
language of his admiration, and his desire to be fur¬
ther satisfied, not of his doubting and distrust: his
faith passed by that consideration, and thought of no¬
thing but the faithfulness of the promise, with the
contemplation whereof he was swallowed up, and
this kept up his faith. Being not weak in faith, he
considered not. It is mere weakness of faith, that
makes a man lie poring upon the difficulties and
seeming impossibilities that lie in the way of a pro¬
mise. Though it may seem to be the wisdom and
policy of carnal reason, yet it is the weakness of
faith,' to look into the bottom cf all the difficulties
that arise against the promise.
ROMANS, IV.
3. He staggered not at the /iromise of God through
unbelief, {v. 20. ) and he therefore staggered not, be¬
cause lie considered not the frowns and discour¬
agements of second causes ; * Jtac^ibn — he disputed
not ; he did not hold any self-consultation about it,
did not take time to consider whether he should close
with it or no, did not hesitate or stumble at it, but by
a resolute and peremptory act of his soul, with a holy
boldness, ventured all upon the promise. He took
it not for a point that would admit of argument or
debate, but presently determined it as a ruled case,
did not at all hang in suspense about it; he staggered
not through unbelief. Unbelief is at the bottom of
all our staggerings at God’s promises. It is not the
promise that fails, but our faith that fails when we
stagger.
4. He was strong in faith, giving glory to God,
tytJ'uvx/A*Qn — he was strengthened in faith, his faith got
ground by exercise — crescit cundo. Though weak
faith shall not be rejected, the bruised reed not brok¬
en, the smoking flax not quenched, yet strong faith
shall be commended and honoured. The strength
of his faith appeared in the victory it won over his
fears.
And hereby \\egave glory to God, for as unbelief
di.-> Honours God, by making him a liar, (1 John 5.
10. ) so faith honours God, by setting to its seal, that
he is true, John 3. 33. Abraham’s faith gave God
the glory of his wisdom, power, holiness, goodness,
and especially of his faithfulness, resting upon the
word that he had spoken. Among men we say,
“ He that trusts another, gives him credit, and ho¬
nours him by taking his word j” thus Abraham gave
glory to God by trusting him. Wenever hear our
Lord Jesus commending any thing so much as great
faith; (Matt. 8. 10. and 15. 28. ) therefore God gives
honour to faith, great faith, because faith, great faith,
gives honour to God.
5. He was fully persuaded that what God had
promised he was able also to perform, 7rsn^c<f(,^nbu(
— was carried on with the greatest confidence and as¬
surance ; it is a metaphor taken from ships that
come into the harbour with full sail. Abraham
saw the storms of doubts and fears and temptations
likely to rise against the promise, upon which many
a one would have shrunk back, and lain by for fairer
days, and waited a smiling gale of sense and reason.
But Abraham, having taken God for his pilot, and
the promise for his card and compass, resolves to
weather his point, and like a bold adventurer sets up
all his sails, breaks through all the difficulties, re¬
gards neither winds nor clouds, but trusts to the
strength ofhisbottom and the wisdom and faithfulness
of his pilot, and bravely makes to the harbour, and
comes home an unspeakable gainer. Such was his
full persuasion, and it was built on the omnipotence
of (iod : he was able. Our waverings rise mainly
from our distrust of the divine power; and there¬
fore to fix us, it is requisite we believe not only that
he is faithful, but that he is able, that hath promised.
And therefore it was imputed to him for righteous¬
ness, v. 22. Because with such a confidence he
ventured his all in the divine promise, God gracious¬
ly accepted him ; and not only answered, but out¬
did, his expectation. This way of glorifying God
by a firm reliance on his bare promise, was so very
agreeable to God’s design, and so very conducive to
his honour, that he graciously accepted it as a righ¬
teousness, and justified him, though there was not
that in the thing itself, which could merit such an
acceptance. This shows why faith is chosen to be
the prime condition of our justification, because it is
a grace that of all others gives glory to God.
23. Now it was not writen for his sake
alone, that it was imputed to him : 24.
But for us also, to whom it shall he imput-
31 1
ed, it we believe on him that raised up
Jesus- our Lord from the dead ; 25. \\ ho
was delivered lor our offences, and was
raised again tor our justitication.
In the close of the chapter, he applies all to us ;
and having abundantly proved that Abraham was
justified by faith, he here concludes that his justifica¬
tion was to be the pattern or sampler of our’s.
It was not written for his sake alone. It was not
intended only f r an historical commendation of
Abraham, or a relation of something peculiar to
him : (as some antipsedobaptists will needs under¬
stand that circumcision was a seal of the righteous¬
ness of the faith, [y. 11.) only to Abraham himself,
and no other ;) no, the scrip ure did not intehd here¬
by to describe some singular way of justification that
belonged to Abraham as his prerogative. The ac¬
counts we have of tho>Okl Testament saifits were
not intended for histories only, barely to inform and
divert us, but for precedents to direct hi, for en-
samples, (1 Cor. 10. 11.) for our learning, ch. 15. 4.
And this particularly concerning Abraham was
written for us also, to assure us what that righ¬
teousness is, which God requireth and accepteth to
our salvation ; for us also, that are mean and vile,
that come so far short of Abraham in privileges and
performances; us Gentiles as well as the Jews, for
the blessing of Abraham comes upon the Gentiles
through Christ ; for us on whom the ends of the
world are come, as well as for the patriarchs ; for
the grace of God is the same yesterday, to-day, and
for ever.
His application of it is but short. Only we may
observe,
1. Our common privilege ; it shall be imputed
to us, that is, righteousness shall ; the gospel-way
of justification is by an imputed righteousness, /uiks \i
Ki>yi£ard-ou — it shall be imputed; he uses a future
verb, to signify the continuation of this mercy in the
church, that as it is the same now, so it will be while
God has a church in the world, and there are any
of the children of men to be justified ; for there is a
fountain opened that is inexhaustible.
2. Our common duty, the condition of this privi¬
lege, and that is believing. The proper object of
this believing is a divine revelation : the revelation
to Abraham was concerning a Christ to come, the
revelation to us is concerning a Christ already
come, which difference in the revelation does not
alter the case.
Abraham believed the power of God in raising up
an Isaac from the dead womb of Sarah; we are to
believe the same power exerted in a higher instance,
the resurrection of Christ from the dead. The re¬
surrection of Isaac was in a figure, (Heb. 11. 19.)
the resurrection of Christ was real. Now we are to
believe on him that raised up Christ ; not only be¬
lieve his power, that he could do it, but depend
upon his grace in raising up Christ as our surety; so
he explains it, v. 25. where we have a brief account
of the meaning of Christ’s death and resurrection,
which are the two main hinges on which the doorof
salvation turns.
(1. ) He was delivered for our offences. God the
Father delivered him, he delivered up himself as a
sacrifice for sin; he died indeed as a malefactor, be¬
cause he died for sin; but it was not his own sin, but
the sins of the people ; he died to make atonement
; for our sins, to expiate our guilt, to satisfy divine
justice.
(2. ) He was raised again for our justification, fi r
; the perfecting and completing of our justification,
j Bv the merit of his death he paid our debt, in his
| resurrection he took out our acquittance; when lie
, was buried he lay a prisoner in execution for cur
312
ROMANS, V.
debt, which as a surety he had undertaken to pay ;
on the third day an angel was sent to roll away the
stone, and so to discharge the prisoner, which was
the greatest assurance possible that divine justice
was satished, the debt paid, or else he would never
have released the prisoner : and therefore the apos¬
tle puts a special emphasis on Christ’s resurrection ;
it is Christ that died, yea, rather, that is risen again,
ch. 8. 34.
So that upon the whole matter it is very evident,
that we are not justified by the merit ot our own
works, but by a fiducial obediential dependence upon
Jesus Christ and his righteousness, as the condition
on our part ol our right to impunity and salvation ;
which was the truth that Paul in this and the forego¬
ing chapter had been fixing as the great spring and
foundation of all our comfort.
CHAP. V.
The apostle, having made his point, and (ully proved justifi¬
cation by faith, in this chapter proceeds in the explication,
illustration, and application, of that iruth. 1. fie shews
the fruits ol justification, v. 1 ..5. 11. He shews the foun¬
tain and foundation of justification in the death of Jesus
Christ, which he discourses of at large in the rest of the
chapter.
1. ¥ | THEREFORE being justified by
JL faith, we have peace with God
through our Lord Jesus Christ : 2. By
whom also we have access by faith into
this grace* wherein we stand, and rejoice
in hope of the glory of God. 3. And not
only so , but we glory in tribulations also :
knowing that tribulation worketh patience ;
4. And patience, experience ; and experi¬
ence, hope : 5. And hope maketh not
ashamed : because the love of God is shed
abroad in our hearts by the Holy Ghost
which is given unto us.
The precious benefits and privileges which flow
from justification, are such as should quicken us all,
to gi\ e diligence to make it sure to ourselves that we
are justified, and then to take the comfort it renders
to us, and to do the duty it calls for from us. The
fruits of this tree of life are exceeding precious.
1. We have peace with God, v. 1. It is sin that
breeds the quarrel between us and God, creates not
only a strangeness, but an enmity ; the holy righ¬
teous God cannot in honour be at peace with a sinner,
while he continues under the guilt of sin. Justifica¬
tion takes away the guilt, and so makes way for
peace. And such are the benignity and good will
of God to man, that, immediately upon the remov¬
ing of that obstacle, the peace is made. By faith
we lay hold on God’s arm, and on his strength, and
so are at peace, Isa. 27. 4, 5. There is more in this
peace than barely a cessation of enmity, there is
friendship and loving-kindness, for God is either the
worst enemy or the best friend.
Abraham, being justified by faith, was called the
friend oj God, (Jam. 2. 23.) which was his honour,
but not his peculiar honour ; Christ has called his
disciples friends, John 15. 13 — 15. And surely a
man needs no more to make him happy than to have
God his friend !
But this is through our Lord Jesus Christ; through
him as the great Peace-maker, the Mediator be¬
tween God and man, that blessed Day’s-man that
has laid his hand upon us both. Adam, in innocen-
cy, had peace with God immediately; there needed
no such mediator ; but to guilty sinful man it is a
. cry dreadful thing to think of God out of Christ;
for he is our peace, Eph. 2. 14. not only the maker,
but the matter and maintainer, cf our peace, Co.'.
1. 20.
11. I'Ve have access byfuith into this grace ’■wherein
we stand, v. 2. This is a further1 pm liege, not only
fieace, but grace, this grace, this lavour. Obsene,
1. The saints’ happy state ; it is a state of grace,
God’s loving kindness to us, and our conformity to
God; he that hath God’s love and God’s likeness, is
in a state of grace. Now into this grace we have ac¬
cess, — an introduction; which implies
that we were not born in this state ; we are by na¬
ture children of wrath, and the carnal mind is en¬
mity against God ; but we are brought into it. We
could not have got into it of ourselves, nor have con¬
quered the difficulties n the way, but we have a
manuduction, a leading by the hand : are led into it,
as blind, or lame, or weak people are led; are in¬
troduced as pardoned offenders; are introduced by
some favourite at court to kiss the king’s hand, as
strangers, that are to have audience, are conducted.
11 ay nv — li e have had access. He
speaks of those that are already brought out ot ..
state of nature into a state of grace. Paul, in his
conversion, had this access; then he was made nigi. ;
Barnabas introduced him to the apostles, (Acts y.
27.) and there were others that led him by the hund
to Damuscus, (v. 8.) but it was Christ that intro¬
duced and led him by the hand into this grace.
By whom we have access by faith ; by Christ, as
the author and principal agent; by faith, as the
means of this access. Not by Christ, in considera¬
tion of any merit or desert of our’s ; but in considera¬
tion of our believing dependence upon him, and le-
signation of ourselves to him.
2. Their happy standing in this state ; wherein
we stand. Not only wherein we are, but wherein
we stand : a posture that denotes our discharge from
guilt; we stand in the judgment ; (Ps. 1. 5.) not
cast, as convicted criminals, but our dignity and ho¬
nour secured, not thrown to the ground, as abjects.
The phrase denotes also our progress; while we
stand, we are going; we must not lie down, as if we
had already attained, but stand, as those that are
pressing forward, stand, as servants attending on
Christ our master. The phrase denotes, further,
our perseverance ; we stand firm and safe, upheld
by the power ot God; stand as soldiers stand, that
keep their ground, not borne down by the power cf
the enemy. It denotes not only our admission to,
but our confirmation in, the favour of God. It is not
in the court of heaven as in earthly courts, where
high places are slippery places : but we stand in a
humble confidence of this very thing, that he who
has begun the good work, will perform it, Phil. 1. 6.
III. IVe rejoice in hope of the glory of God. Be
side the happiness in hand, there is a happiness ir
hope, the glory of God, the glory which God will
put upon the saints in heaven ; glory which will
consist in the vision and fruition of God.
1. Those, and those only, that have access by
faith into the grace of God now, may hope for the
glory of God hereafter. There is no good hope of
glory but what is founded in grace; grace is glory
begun, the earnest and assurance of glory. He will
give grace and glory, Ps. 84. 11.
2. Those who hope for the glory of God hereafter,
have enough to rejoice in now. It is the duty of
those that hope for heaven to rejoice in those hopes.
IV. IVe glory in tribulations also ; not only not¬
withstanding our tribulations, (those do not hinder
our rejoicing in hope of the glory of God,) but even
in our tribulations, as those are working for us the
weight of glory, 2 Cor. 4. 17.
Observe, What a growing increasing happiness
the happiness of the saints is ; not only so. One
would think, such peace, such grace, such glory,
and such a joy in hope of it, were more than such
313
ROMANS, V.
1 oor undeserving creatures as we are could pretend
to ; and yet it is not only so, there are more instances
of our happiness ; we glory in tribulations also ; es¬
pecially tribulation for righteousness’ sake ; which
seemed the greatest objection against the saints’
happiness ; whereas really their happiness did not
only consist with, but take rise from, those tribula¬
tions. They rejoiced thut they were counted worthy
to suffer, Acts 5. 41.
This being the hardest point, he sets himself to
shew the grounds and reasons of it. How come we
to glory in tribulations? Why, because tribulations,
by a chain of causes, greatly befriend hope ; which
he shews in the method of its influence.
1. Tribulation worketh patience, not in and of it¬
self, but the powerful grace of God working in and
with the tribulation. It proves, and, by proving,
improves patience; as parts and gifts increase by
exercise. It is not the efficient cause, but yields the
occasion, as steel is hardened by the fire. See how
God brings meat out of the eater, and sweetness out
of the strong l That which worketh patience, is mat¬
ter of joy ; for patience does us more good than tri¬
bulations can do us hurt. Tribulation in itself work¬
eth impatience ; but, as it is sanctified to the saints,
it worketh patience.
2. Patience, experience, v. 4. It works an expe¬
rience of God, and the songs he gives in the night ;
the patient sufferers have the greatest experience of
the divine consolations, which abound as afflictions
abound. It works an experience of ourselves. It is
by tribulation that we make an experiment of our
own sincerity, and therefore such tribulations are
called trials. It works, ic,Kt/ui»i — an approbation, as
he is approved, that has passed the test. Thus Job’s
tribulation wrought patience, and that patience pro¬
duced an approbation, that still he holds fast his in¬
tegrity, Job 2. 3.
3. Experience, hope. He who, being thus tried,
comes forth as gold, will thereby be encouraged to
hope. This experiment, or approbation, is not so
much the ground, as the evidence, of our hope, and
a special friend to it. Experience of God is a prop
to our hope ; he that hath delivered, doth and will.
Experience of ourselves helps to evidence our sin¬
cerity.
4. This hope maketh not ashamed, it is a hope
that will not deceive us. Nothing confounds more
than disappointment. Everlasting shame and con¬
fusion will be caused by the perishing of the expec¬
tation of the wicked, but the hope of trie righteous
shall be gladness, Prov. 10. 28. See Ps. 22. 5. — 71. 1.
Or, It maketh not ashamed of our sufferings. Though
we are counted as the offscouring of all things, and
trodden under foot as the mire in the streets ; yet,
having hopes ot glory, we are not ashamed of these
sufferings. It is in a good cause, for a good master,
and in good hope: and therefore we are not ashamed.
We will never think ourselves disparaged by suffer¬
ings that are likely to end so well.
Because the love of God is shed abroad. This
hope will not disappoint us, because it is sealed with
the Holy Spirit as a Spirit of love. It is the gra¬
cious work of the blessed Spirit to shed abroad the
love of God in the hearts of all the saints. The love
of God, that is, the sense of God’s love to us, draw¬
ing out love in us to him again. Or, The great ef¬
fects of his love : (1.) Special grace ; and, (2.) The
pleasant gust or sense of it. It is shed abroad, as
sweet ointment, perfuming the soul ; as rain water¬
ing it, and making it fruitful : the ground of all our
comfort and holiness, and perseverance in both, is
laid in the shedding abroad of the love of God in our
hearts ; it is that which constrains us, 2 Cor. 5. 14.
Thus are we drawn and held by the bonds of love.
Sense of God’s love to us, will make us not ashamed,
either cf our hope in him, or our sufferings for him,
Vol. vi. — 2 R
! G. For when we were yet without
strength, in due time Christ died for the
ungodly. 7. For scarcely lor a righteous
man will one die : yet. peradventure fora
good man some would even dare to die.
8. But God commendeth his love toward
us, in lhat, while we were yet sinners,
Christ died fur us. 9. Much more then,
being now justified by Ins blood, we shall be
saved from wrath through him. 10. For if,
when we were enemies, we were reconciled
I to God by the death of his Son, much more,
being reconciled, we shall be saved by his
life. 1 1 . And not only so, but we also joy in
God through our Lord Jesus Christ, by
whom we have now received the atone¬
ment. 1 2. Wherefore, as by one man sin
entered into the world, and death by sin ;
and so death passed upon all men. for that
all have sinned: 13. (For until the law
sin was in the world : but sin is not imputed
when there is no law7. 14. Nevertheless
death reigned from Adam to Mos*‘s, even
over them that had not sinned after the si¬
militude of Adam’s transgression, who is
the figure of him that was to come 15.
But not as the otfence, so also is the free
gift. For if through the offence of one
many be dead, much more the grace of God,
and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many.
16. And not as it u ds by one that sinned, so
is the gift : for the judgment was by one to
condemnation, but the free gift is of many
offences unto justification. 17. For if by
one man’s offence death reigned by one;
much more they which receive abundance
of grace and of the gift of righteousness shall
reign in life by one, Jesus Christ.) 18.
Therefore as by the offence of one judg¬
ment came upon all men to condemnation ,
even so by the righteousness of one the free
gift came upon all men unto justification of
life. 19. For as by one man’s disobe¬
dience many were made sinners, so by the
obedience of one shall many be made righ¬
teous. 20. Moreover the law7 entered, that
the offence might abound. But where sin
abounded, grace did much more abound :
21. That as sin hath reigned unto death,
even so might grace reign through righ¬
teousness unto eternal life, by Jesus Christ
our Lord.
The apostle here describes the fountain and foun
dation of justification, laid in the death of the Lord
Jesus. The streams are very sweet, but if you run
them up to the spring-head, you will find it to be
Christ’s dying for us ; it is in the precious stream of
Christ’s blood that all these privileges come flowing
to us: and therefore he enlarges upon the instance
of that love of God, which is shed abroad.
314
ROMANS, V.
Three things he takes notice of for the explication
and illustration of this doctrine.
1. The persons he died for, v. 6 — 8.
2. The precious fruits of his death, v. 9 — 11.
3. The parallel he runs between the communica¬
tion of sin and death by the first Adam, and of righ¬
teousness and life by the second Adam, v . 12. to the
end.
1. The haracter we were under when Christ died
for us:
1 We ’were without strength, (v. 6.) in a sad con¬
dition ; and, which is worse, altogether unable to
help ourselves out of that condition ; lost, and no
visible way open for our recovery ; our condition,
deplorable, and in a manner desperate ; and there¬
fore our salvation is here said to come in due time.
God’s time to help and save is when those that are
to be saved are without strength, that his own
power and grace may be the more magnified, Deut.
j2. 36. It is the manner of God to help at a dead
lift.
2. He died for the ungodly : not only helpless
creatures, and' therefore likely to perish, but guilty
sinful creatures, and therefore deserving to perish ;
not only mean and worthless, but vile and obnoxious ;
unworthy of such favour with the holy God. Being
ungodly, they had need of one to die for them, to
satisfy for guilt, and to bring in a righteousness.
This he illustrates ( v . 7, 8.) as an unparalleled in¬
stance of love ; herein God's thoughts and ways
were above our’s. Compare John 15. 13, 14. Greater
love has no man.
(1.) One would hardly die for a righteous man,
that is, an innocent man, one that is unjustly con¬
demned ; every body will pity such a one, but few
will put such a value upon his life, as either to ha¬
zard, or much less, to deposit, their own in his stead.
(2.) It may be, one might perhaps be persuaded
to die for a good man, that is, a useful man, that is
more than barely a righteous man. Many that are
good themselves, yet do but little good to others ;
but those that are useful, commonly get themselves
well beloved, and meet with some that in a case of
necessity would venture to be their uvn^fv^oi — would
engage life for life, would be their bail, body for
body. Paul was, in this sense, a very good man,
one that was very useful, and he met with some,
that for his life laid down their own necks, ch. 16.
4. And yet observe how he qualifies this ; it is but
some that would do so, and it is a daring act if they
do it ; it must be some bold venturing soul ; and after
all, it is but a / leradventure .
(3.) But Christ died for sinners ; (y. 8.) neither
righteous nor good ; not only such as are useless,
but such as were guilty and obnoxious ; not only
such as there would be no loss of, should they perish,
but such whose destruction would greatly redound
to the glory of God’s justice, being malefactors and
criminals that ought to die.
Some think he alludes to a common distinction the
Jews had of their people into D'p"t¥ — righteous,
E'lDn — merciful, (compare Isa. 57. 1.) and O'JNSn
— wicked.
Now herein God commended his love, not only
proved and evidenced his love, (he might have done
that at a cheaper rate,) but he magnified it, and
made it illustrious. This circumstance did magnify
greatly and advance his love, not only put it past
dispute, but rendered it the object of the greatest
wonder and admiration ; “ Now my creatures shall
see that I love them, I will give them such an in¬
stance of it, as shall be without parallel.” Com -
mendeth his love, as merchants commend their goods
when they would put them off. This commending
of his love was in order to the shedding abroad of his
love in our hearts by the Holy Ghost. He evidences
his love in the most winning, affecting, endearing
way imaginable.
While we were yet sinners, implying, that we were
not to be always sinners ; there should be a change
wrought ; for he died to save us, not in our sins, but
from our sins ; but we were yet sinners when he died
for us.
(4.) Nay, which is more, we were enemies, {y. 10.)
not only malefactors, but traitors and rebels ; in arms
against the government ; the worst kind of malefac¬
tors, and of all others the most obnoxious. The
carnal mind is not only an enemy to God, but enmity
itself, ch. 8. 7. Col. 1. 21. This enmity is a mutual
enmity ; God loathing the sinner, and the sinner
loathing God, Zech. 11. 8. And that for such as
these Christ should die, is such a mystery, such a
paradox, such an unprecedented instance of love,
that it may well be our business to eternity, to adore
and wonder at it ! This is a commendation of love
indeed ! Justly might he who had thus loved us,
make it one of the laws of his kingdom, that we
should love our enemies.
II. The precious fruits of his death :
1. Justification and reconciliation are the first and
primary fruit of the death of Christ ; We are justi¬
fied by his blood, ( v . 9.) reconciled by his death, v.
10. Sin is pardoned, the sinner accepted as righ¬
teous, the quarrel taken up, the enmity slain, an end
made of iniquity, and an everlasting righteousness
brought in. This is done, that is, Christ has done
all that was requisite on his part to be done in order
hereunto, and immediately upon our believing, we
are actually put into a state of justification and re¬
conciliation.
Justified by his blood. Our justification is ascribed
to the blood of Christ, because without blood thert
is no remission, Heb. 9. 22. The blood is the life,
and that must go to make atonement. In all the
propitiatory sacrifices, the sprinkling of the blooa
was of the essence of the sacrifice. It was the blood
that made an atonement for the soul. Lev. 17. 11.
2. From hence results salvation from wrath;
saved from wrath, {y. 9.) saved by his life, v. 10.
When that which hinders our salvation is taken
away, the salvation must needs follow. Nay, the
argument holds very strongly ; if God justified and
reconciled us when we were enemies, and put himself
to so much charges to do it, much more will he save
us when we are justified and reconciled. He that
has done the greater, which is, of enemies to make
us friends, will certainly do the lesser, which is,
when we are friends to use us friendly, and to be
kind to us. And therefore the apostle, once and
again, speaks of it with a much more. He that hath
digged so deep to lay the foundation, will, no doubt,
build upon that foundation.
We shall be saved from wrath, from hell and
damnation. It is the wrath of God that is the fire
of hell ; the wrath to come, so it is called, 1 Thess.
1. 10. The final justification and absolution of be¬
lievers at the great day, together with the fitting
and preparing of them for it, are the salvation from
wrath here spoken of ; it is the perfecting of the
work of grace.
Reconciled by his death, saved by his life. His life
here spoken ofi is not to be understood of his life in
the flesh, but his life in heaven, that life which en¬
sued after his death. Compare ch. 14. 9. He was
dead, and is alix>e. Rev. 1. 18. We are reconci/ea
by Christ humbled, we are saved by Christ exalted.
The dying Jesus laid the foundation, in satisfying for
sin, and slaving the enmity, and so making us salea¬
ble ; thus is the partition -wall broken down, atone¬
ment made, and the attainder reversed ; hut it is
the living Jesus that perfects the work, he lives to
make intercession, Heb. 7. 25. It is Christ in lvs
exaltation, that by his word and Spirit effectually
ROMANS, V. 315
calls and changes, and reconciles us to God, is our
Advocate with the Father, and so completes and
consummates our salvation. Compare ch. 4. 25. and
8. 34. Christ dying was the testator, who bequeathed
us the legacy ; but Christ living is the executor,
who pays it. Now the arguing is very strong : He
that puts himself to the charge of purchasing our
salvation, will not decline the trouble of applying it.
3. All this produces, as a further privilege, our
joy in God, v. 11. God is now so far from being a
terror to us, that he is our joy, and our hope in the
day of evil, Jer. 17. 17. We are reconciled and
saved from wrath. Iniquity, blessed be God, shall
not be our ruin. And not only so, there is more in
it yet, a constant stream of favours ; we not only go
to "heaven, but go to heaven triumphantly ; not only
get into the harbour, but come in with full sail ; we
joy in God, not only saved from his wrath, but so¬
lacing ourselves in his love, and this through Jesus
Christ, who is the Alpha and Omega, the founda¬
tion-stone and the top-stone of all our comforts and
hopes ; not only our salvation, but our strength and
our song ; and all this (which he repeats as a string
he loved to be harping upon) by virtue of the atone¬
ment ; for by him we Christians, we believers, have
now, now in gospel-times, or now in this life, re¬
ceived the atonement , which was typified by the sa¬
crifices under the law, and is an earnest of our hap¬
piness in heaven. True believers do by Jesus Christ
receive the atonement. Receiving the atonement is
our actual reconciliation to God in justification,
grounded upon Christ’s satisfaction.
To receive the atonement is,
( 1. ) To give our consent to the atonement, approv¬
ing of, and agreeing to, those methods which infinite
wisdom hath taken of saving a guilty world by the
blood of a crucified Jesus, being willing and glad to
be saved in a gospel-way, and upon gospel-terms.
(2.) To take the comfort of the atonement, which
is the fountain and foundation of our joy in God. Now
we joy in God, now we do indeed receive the atone¬
ment, K-j-ux^utvoi — glorying in it. God hath recei¬
ved the atonement ; (Matt. 3. 17. — 17. 5. — 28. 2.)
if we but receive it, the work is done.
III. The parallel that the apostle runs between
the communication of sin and death by the first
Adam, and of righteousness and life by the second
Adam, ( v . 12, to the end,) which not only illustrates
the truth he is discoursing of, but tends very much
to the commending of the love of God, and the com¬
forting of the hearts of true believers ; in shewing a
correspondence between our fall and our recovery ;
and not only alike, but a much greater, power in the
second Adam to make us happy, than there was in
the first to make us miserable.
Now for the opening of this, observe,
1. A general truth laid down as the foundation of
his discourse — That Adam was a type of Christ ;
(v. 14.) Who is the figure of him that was to come.
Christ is therefore called the last Adam, 1 Cor. 15.
45. Compare v. 22. In this, Adam was a type of
Christ, that in the covenant-transactions that were
between God and him, and in the consequent events
of those transactions, Adam was a public person ;
God dealt with Adam, and Adam acted as such an
one, as a common father and factor, root and repre¬
sentative, of and for all his posterity ; so that what
he did in that station, as agent for us, we may be
said to have done in him ; and what was done to him,
may be said to have been done to us in him. Thus
Jesus Christ, the Mediator, acted as a public person,
the head of all the elect ; dealt with God for them,
as their father, factor, root, and representative ; died
for them, rose for them, entered within the veil for
them, did all for them. When Adam failed, we
failed with him ; when Christ performed, he per-
"ormed for us. Thus was Adam rorro; rS /uU^ovrof
— the figure of him that was to come, to come to re¬
pair that breach which Adam had made.
2. A more particular explication of the parallel-
In which observe,
(1.) How Adam, as a public person, communi¬
cated sin and death to all his posterity ; ( v . 12.) By
one man sin entered. We see the world under a de¬
luge of sin and death, full of iniquities, and full of
calamities. Now, it is worth while to inquire what
is the spring that feeds it, and you will find that to
be the general corruption of nature ; and at what
gap it entered, and you will find that to have been
Adam’s first sin. It was by one man, and he the
first man ; for if any had been before him, they would
have been free ; that one man from whom, as from
the root, we all spring.
[1.] By him sin entered. When God pronounced
all very good, (Gen. 1. 31.) there was no sin in the
world ; it was when Adam ate forbidden fruit, that
sin made its entry. Sin had before entered into the
world of angels, when many of them revolted from
their allegiance, and left their first estate ; but it
never entered into the world of mankind till Adam
sinned ; entered as an enemy, to kill and destrov ;
as a thief, to rob and despoil ; and a dismal entry it
was. Then entered the guilt of Adam’s sin imputed
to posterity, and a general corruption and depraved¬
ness of nature.
’E?’ 5 — for that, so we read it ; rather in whom all
have sinned. Sin entered into the world by Adam,
for in him we all sinned. As (1 Cor. 15. 22 fin Adam
all die ; so here, in him all have sinned : for it is
agreeable to the law of all nations, that the acts of
a public person are accounted their’s whom they re¬
present ; and what a whole body does, every mem¬
ber of the same body may be said to do. Now Adam
acted thus as a public person, by the sovereign ordi¬
nation and appointment of God, and yet that founded
upon a natural necessity ; for God, as the author of
nature, had made this the law of nature, that man
should beget in his own likeness, and so the other
creatures. In Adam therefore, as in a common re¬
ceptacle, the whole nature of man was reposited,
from him to flow down in a channel to his posterity ;
for all mankind is made of one blood, (Acts 17. 26.)
so that according as this nature proves through his
standing or falling, before he puts it out of his hands,
accordingly it is propagated from him. Adam there¬
fore sinning and falling, the nature became guilty
and corrupted, and is so derived. Thus in him all
have sinned.
[2.] Death by sin; for death is the wages of sin.
Sin, when it is finished, brings forth death. When
sin came, of course death came along with it. Death
is here put for all that misery which is the due de¬
sert of sin, temporal, spiritual, eternal death. If
Adam had not sinned, he had not died : the threaten¬
ing was, In the day thou eatest thou shalt surely die,
Gen. 2. 17.
So death passed, a sentence of death was passed,
as upon a criminal, <tii \6ty — passed through all men,
as an infectious disease passes through a town, so that
none escape it. It is the universal fate, without ex¬
ception, death passes upon all. There are common
calamities incident to human life, which do abun¬
dantly prove this.
Death reigned, v. 14. He speaks of death as a
mighty prince, and his monarchy the most absolute,
universal, and lasting monarchy. None are exempted
from its sceptre ; it is a monarchy that will survive
all other earthly rule, authority, and power, for it
is the last enemy, 1 Cor. 15. 26. Those sons of
Belial that will be subject to no other rule, cannot
avoid being subject to this.
Now all this we may thank Adam for ; from him
sin and death descend. Well may we say, as that
good man, observing the change that a fit of sickness
516
ROMANS, V.
Mad made in his countenance, O Adam / what hast
thou done ?
Further, to clear this, he shews, that sin did not
commence with the law of Moses, but was in the
world, until, or before, that law ; therefore that law
of Moses is not the only rule of life ; for there was
a rule, and that rule transgressed, before the law
was given. It likewise intimates that we cannot be
justified by our obedience to the law of Moses, any
more than we were condemned by and for our dis¬
obedience to it. Sin was in the world before the
law ; witness Cain’s murder, the apostasy of the old
world, the wickedness of Sodom.
First, His inference from hence, is, Therefore
there was a law ; for sin is not im/iuted where there
is no law. Original sin is a want of conformity to,
and actual sin is a transgression of, the law of God :
therefore all were under some law.
Secondly, His proof of it, is, Death reigned from
Adam to Moses, v. 14. It is certain that death could
not have reigned, if sin had not set up the throne
for rum. This proves that sin was in the world be¬
fore the law, and original sin, for death reigned over
those that had not sinned any actual sin, that had
Tio t sinned after the similitude of Adam's transgres¬
sion, never sinned in their own persons as Adam did ;
which is to be understood of infants, that were never
guilty of actual sin, and yet died, because Adam’s
sin was imputed to them.
This reign of death seems especially to refer to
those violent and extraordinary judgments which
were long before Moses, as the deluge, and the de¬
struction of Sodom, which involved infants. It is a
great proof of original sin, that little children, who
were never guilty of any actual transgression, are
yet liable to very terrible diseases, casualties, and
deaths ; w hich could by no means be reconciled with
the justice and righteousness of God, if they were
not chargeable with guilt.
(2.) How, in correspondence to this, Christ, as a
public person, communicates righteousness and life
tc all true believei’s that are his spiritual seed. And
in this he shews not only wherein the resemblance
holds, but ex abundant}, wherein the communica¬
tion of grace and love by Christ goes beyond the
communication of gulit and wrath by Adam.
[1.] Wherein the resemblai.ee holds; that is laid
down most fully, v. 18, 19.
First, By the off. nee and disobedience of one, many
were made sinners, and judgment came upon all
men to condetnnation. Where observe,
1. That Adam’s sin was disobedience, disobedi¬
ence to a plain and express command : and it was a
command f trial. The thing he did was therefore
evil, because it was forbidden, and not otherwise;
but that opened the door to other sins, though itself
seemingly small,
2. That the malignity and poison of sin are very
strong and spreading, else the guilt of Adam’s sin
would not have reached so far, nor have been so
deep and long a stream. Who would think there
should be so much evil in sin ?
3. That by Adam’s sin many are made sinners :
many, that is, all his posterity ; said to be many, in
opposition to the one that offended. Made sinners,
xiT-es-aSutrAy. It denotes the making of us such by
a judicial act : we were cast as sinners by due course
of law.
4. That judgment is come to conde?nnation upon
all those that by Adam’s disobedience were made
sinners. Being convicted, we are condemned. All
the race of mankind lie under a sentence, like an
attainder upon a family. There is judgment given
and recorded against us in the court of heaven ; and
if the judgment be not reversed, we are likely to
sink under it to eternity.
Secondly, In like manner, by the righteousness and
obedience of one, (and that one is Jesus Christ, the
second Adam,) are many made righteous, and so the
free gift comes ufion all. It is observable, how the
apostle inculcates this truth, and repeats it again and
again, as a truth of very great consequence. Here
observe,
1. The nature of Christ’s righteousness, how it is
brought in ; it is by his obedience. The disobedi¬
ence of the first Adam ruined us, the obedience of
the second Adam saves us : his obedience to the law
of mediation, which was, that he should fulfil all
righteousness, and then make his soul an offering for
sin. By his obedience to this law he wrought out a
righteousness for us, satisfied God’s justice, and so
made way for us into his favour.
2. The fruit of it.
(1.) There is a free gift come upon all men, it is
made and offered promiscuously to all. The salva¬
tion wrought is a common salvation ; the proposals
are general, the tender free ; whoever will, may
come, and take of these waters of life.
This free gift is to all believers, upon their believ¬
ing, unto justification of life. It is not only a justifi¬
cation that frees from death, but that entitles to life.
(2. ) Many shall be made righteous ; many compar¬
ed with one, or as many as belong to the election of
grace ; which, though but a few as they are scattered
up and down in the world, yet will be a great many
when they come all together. Karax-abno-cvTn — they
shall be constituted righteous, as by letters patent.
Now the antithesis between these two, our ruin by
Adam, and our recovery by Christ, is obvious enough.
[2.] Wherein the communication of grace and
love by Christ goes beyond the communication of
guilt and wrath by Adam ; and this he shews, v. 15
— 17. It is designed for the magnifying of the riches
of Christ’s love, and for the comfort and encourage¬
ment of believers, who, considering what a wound
Adam’s sin has made, might begin to despair of a
proportionable remedy.
His expressions are a little intricate, but this he
seems to intend,
First, If guilt and wrath be communicated, much
more shall grace and love : for it is agreeable to the
idea we have of the divine goodness, to suppose that
he should be more ready to save upon an imputed
righteousness, than to condemn upon an imputed
guilt : Much tnore the grace of God, and the gift by
grace. God’s goodness is, of all his attributes, in a
special manner his glory, and it is that grace that is
the root, (his favour to us in Christ,) and the gift is
by grace. We know that God is rather inclined to
shew mercy ; punishing is his strange work.
Secondly, If there were so much power and effi¬
cacy, as it seems there were, in the sin of a man,
who was of the earth, earthy, to condemn us ; much
more are there power and efficacy in the righteous¬
ness and grace of Christ, who is the Lord from
heaven, to justify and save us. The one ?nan that
saves us, is Jesus Christ. Surely Adam could not
propagate so strong a poison, but Jesus Christ could
propagate as strong an antitode, and much stronger.
Thirdly, It is but the guilt of one single offence
of Adam’s that is laid to our charge ; the judgment
was hoc uc rntr dx^t/utt, bi/ one, that is, by one of¬
fence, v. 16, 17. Alargin. But from Jesus Christ
we receive and derive an abundance of grace, and
of the gift of righteousness. The stream of grace
and righteousness is deeper and broader than the
stream of guilt ; for this righteousness doth not only
take away the guilt of that one offence, but of many
other offences, even of all. God in Christ forgives
all trespasses, Col. 2. 13.
Fourthly, By Adam’s sin death reigned ; but by
Christ’s righteousness there is not only a period put
to the reign of death, but believers are preferred
to reign in life, v. 17. In and by the righteousness
ROMANS, VI.
31 7
of Christ, we have not only a charter of pardon, but
a patent of honour ; are not only freed, from our
chains, but, like Joseph, advanced to the second
■chariot, and made unto our God kings and priests ;
not only pardoned, but preferred. See this observed,
Rev. 1. 5, 6. — 5. 9, 10. We are by Christ and his
righteousness entitled to, and instated in, more and
greater privileges than we lost by the offence of
Adam. The plaster is wider than the wound, and
more healing than the wound is killing.
Lastly, In the two last verses he seems to antici¬
pate an objection, which is expressed Gal. 3. 19.
Wherefore then serveth the law ? Answer,
1. The law entered, that the offence might abound.
Not to make sin to abound the more in itself, other¬
wise than as sin takes occasion by the command¬
ment ; but to discover the abounding sinfulness of it.
The glass discovers the spots, but does not cause
them. When the commandment came into the
world sin revived ; as the letting in of a clearer light
into a room discovers the dust and filth which were
there before, but were not seen. It was like the
searching of a wound, which is necessary to the cure.
The offence, to 7nt£d7rla/u* — that offence, the sin of
Adam, the extending of the guilt ot it to us, and the
effect of the corruption in us, are the abounding of
that offence which appeared upon the entry of the
law.
2. That grace might much more abound ; that
the terrors of the law might make gospel-comforts
so much the sweeter. Sin abounded among the
Jews ; and to those of them that were converted to
the faith of Christ did not grace much more abound
in the remitting of so much guilt and the subduing
of so' much corruption? The greater the strength
of the enemy, the greater the honour of the con¬
queror.
1 his abounding of grace he illustrates, v. 21. As
the reign of a tyrant and oppressor is a foil to set off
the succeeding reign of a just and gentle prince, and
to make it the more illustrious ; so doth the reign of
sin set off the reign of grace. Sin reigned unto death,
it was a cruel, bloody reign ; but grace reigns to life,
eternal life, and this through righteousness, righ¬
teousness imputed to us for justification implanted in
us for sanctification ; and both by Jesus Chiist our
Lord, through the power and efficacy of Christ, the
great prophet, priest, and king, of his church.
CHAP. VI.
The apostle having at large asserted, opened, and proved, the
great doctrine of justification by faith, for fear lest any
should suck poison out of that sweet flower, and turn that
grace of God into wantonness and licentiousness, he, with
a like zeal, copiousness of expression, and cogency of
argument, presses the absolute necessity of sanctification
and a holy life, as the inseparable fruit and companion of
justification ; for wherever Jesus Christ is made of God
unto any soul righteousness, he*is made of God unto that
soul sanctification, 1 Cor. 1. 30. The water and the blood
came streaming together out of the pierced side of the dying
Jesus. And what G-od hath thus joined together, let not us
dare to put asunder.
1. shall vve say then ? Shall
▼ ▼ we continue in sin, that grace
may abound ! 2. God forbid. How shall
we, that are dead to sin, live any longer
therein ? 3. Know ye not, that so many of
us as were baptized into Jesus Christ were
baptized into his death ? 4. Therefore we
are buried with him by baptism into death :
that like as Christ was raised up from the
dead by the glory of the F ather, even so
we also should walk in newness of life.
5. For i f we have been planted together in
the likeness ot his death, we shall be also
in the likeness oi his resurrection : 6. Know¬
ing this, that our old man is crucified with
him, that the body of sin might be destroyed,
that henceforth we should not serve sin. 7.
For he that is dead is freed from sin. 8
Now if we be dead with Christ, we believe
that we shall also live with him : 9. Know¬
ing that Christ being raised from the dead
dieth no more ; death hath no more domi¬
nion over him. 10. For in that he died, he
died unto sin once: but in that he liveth, he
liveth unto God. 11. Likewise reckon ye
also yourselves to be dead indeed unto sin,
but alive unto God through Jesus Christ
our Lord. 12. Let not sin therefore reign
in your mortal body, that ye should obey it
in the lusts thereof. 13. Neither yield
ye your members as instruments of unrigh¬
teousness unto sin: but yield yourselves
unto God, as those that are alive from I he
dead, and your members as instruments of
righteousness unto God. 14. For sin shall
not have dominion over you : for ye are not
under the law, but under grace. 1 5. What
then ? Shall we sin, because we are not
under the law, but under grace ? God for¬
bid. 16. Know ye not, that to whom ye
yield yourselves servants to obey, his ser¬
vants ye are to whom ye obey; whether of
sin unto death, or of obedience unto righ¬
teousness ? 17. But God be thanked, that
ye were the servants of sin, but ye have
obeyed from the heart that form of dot trine
which was delivered you. 18. Being then
made free from sin, ye became the servants
of righteousness. 19. I speak after the
manner of men because of the infirmity of
your flesh: For as ye have yielded your
members servants to uncleanness and to ini¬
quity unto iniquity ; even so now yield your
members servants to righteousness unto ho¬
liness. 20. For when ye were the servants
of sin, ye were free from righteousness. 21.
What fruit had ye then in those things
whereof ye are now ashamed ? For the end
of those things is death. 22. But now
being made free from sin, and become
servants to God, ye have your fruit unto
holiness,' and the end everlasting life. 23.
For the wages of sin is death ; but the gift
of God is eternal life through Jesus Christ
our Lord.
I he apostle’s transition, which joins this discourse
with the former, is observable, “ What shall we say
then ? v. 1. W hat use shall we make of this sweet
and comfortable doctrine ? Shall we do evil that
good may come, as some say we do ? ch. 3. 8. Shall
we continue in sin, that grace may abound ? Shall
we from hence take encouragement to sin with sc
318
ROMANS, VI.
much the move boldness, because the more sin we
commit, the more will the grace of God be magni¬
fied in our pardon ? Is this a use to be made of it ?”
No, it is an abuse, and the apostle startles at the
thought of it; (x>. 2.) “ God forbid; far be it from
us to think such a thought.” He entertains the ob¬
jection as Christ did the devil’s blackest temptation ;
(Matt 4. 10.) Get thee hence, Satan. Those opi¬
nions that give any countenance to sin, or open a
door to practical immoralities, how specious and
plausible, soever they be rendered, bv the pretension
of advancing free grace, are to be rejected with the
greatest abhorrence ; for the truth as it is in Jesus,
is a truth according to godliness, Tit. 1. 1.
The apostle is very full in pressing the necessity
of holiness in this chapter, which may be reduced
to two heads.
I. His exhortations to holiness, which shew the
nature of it.
II. His motives or arguments to enforce those ex¬
hortations, which shew the necessity of it.
I. For the first, We may hence observe the na¬
ture of sanctification, what it is, and wherein it con¬
sists. In general it has two things in it, mortification,
and vinification; dying to sin, and living to righ¬
teousness ; elsewhere expressed by putting off the
old man, and putting on the new ; ceasing to do evil,
and learning to do well. j
1. Mortification, putting off the old man ; several
ways that is expressed.
(1.) We must live no longer in sin, (v. 2.) we
must not be as we have been, nor do as we have
done. The time past of our life must suffice, 1 Pet.
4. 3. Though there are none that live without sin,
yet, blessed be God, there are those that do not live
in sin ; do not live in it as their element, do not
make a trade of it : that is to be sanctified.
(2.) The body of sin must be destroyed, v. 6. The
corruption that dwelleth in us is the body of sin, con¬
sisting of many parts and members, as a body. This
is the root to which the axe must be laid. We
must not only cease from the acts of sin ; (that may
be done through the influence of outward restraints,
ir other inducements ;) but we must get the vicious
labits and inclinations weakened and destroyed :
not only cast away the idols out of the sanctuary,
but the idols of iniquity out of the heart.
That henceforth we should not serve sin. The
actual transgression is certainly in a great measure
prevented by the crucifying and killing of the ori¬
ginal corruption. Destroy the body of sin, and then,
though there should be Canaanites remaining in the
landi yet the Israelites will not be slaves to them.
It is the body of sin that sways the sceptre, wields
the iron rod ; destroy that, and the yoke is broken.
The destruction of Eglon the tyrant, is the deliver¬
ance of oppressed Israel from the Moabites.
(3.) We must be dead indeed unto sin, v. 11. As
the death of the oppressor is a release, so much
more is the death of the oppressed, Job 3. 17, 18.
Death brings a writ of ease to the weary. Thus
must we be dead to sin, obey it, observe it, regard
it, fulfil its will no more than he that is dead doth
his quondam taskmasters ; be as indifferent to the
pleasures and delights of sin, as a man that is dying
is to his former diversions. He that is dead is sepa¬
rated from his former company, converse, business,
enjoyments, employments, is not what he was, does
not what he did, has not what he had. Death
makes a mighty change ; such a change doth sanc¬
tification make in the soul, it cuts off all correspond¬
ence with sin.
(4.) Sin must not reign in our mortal bodies, that
we should obey it, v. 1? Though sin may remain
as an outlaw, though it mav oppress as a tyrant, yet
let it not reign as a king. Let it not make laws, nor
preside in councils, nor command the militia ; let it
not be uppermost in the soul, so that we should obey
it. Though we may be sometimes overtaken and
overcome by it, yet let us never be obedient to it in
the lusts thereof : let not sinful lusts be a law to you,
to which you would yield a consenting obedience.
In the lusts thereof — tv t *7? iiri&u/uUic cuts. It refers
to the body, not to sin. Sin lies very much in gra¬
tifying of the body, and humouring that. And there
is reason implied in that, your mortal body ; because
it is a mortal body, and hastening apace to the dust,
therefore let not sin reign in it. It was sin that
made our bodies mortal, and therefore do not yield
obedience to such an enemy.
(5.) We must not yield our members as instru
ments of unrighteousness, v. 13. The members of
the body are made use of by the corrupt nature as
tools, by which the wills of the flesh are fulfilled ;
but we must not consent to that abuse. The mem¬
bers of the body are fearfully and wonderfully made ;
it is pity they should be the devil’s tools of unrigh-
teousness uiilo sin, instruments of the sinful actions, •
accordingto the sinful dispositions. Unrighteousness
is unto sin ; the sinful acts confirm and strengthen
the sinful habits ; one sin begets another ; it is like
the letting forth of water, therefore leave it before
it be meddled with. The members of the body may
perhaps, through the prevalency of temptation be
forced to be instruments of sin ; but do not yield
them to be so, do not consent to it. This is one
branch of sanctification, the mortification of sin.
2. Vivification, or living to righteousness ; and
what is that ?
(1.) It is to walk in newness of life, v. 4. New¬
ness of life supposes newness of heart, for out of it
are the issues of life ; and there is no way to make
the stream sweet but by making the spring so.
Walking, in scripture, is put for the course and
tenour of the conversation, which must be new.
Walk by new rules, toward new ends, from new
principles ; make a new choice of the way ; choose
new paths to walk in, new leaders to walk after,
new companions to walk with : old things should
pass away, and all things become new. The man is
what he was not, does what he did not.
(2.) It is to be alive unto God through Jesus
Christ our Lord, v. 11. To converse with God, to
have a regard to him, a delight in him, a concern
for him, the soul upon all occasions carried out to¬
ward him, as towards an agreeable object, in which
it takes a complacency : this is to be a/rve to God.
The love of God reigning in the heart, is the life of
the soul towards God ; minima est ubi amat, non ubi
animat — The soul is where it loves, rather than
where it lives ; the affections and desires alive to¬
ward God.
Or, living (our life in the flesh) unto God, to his
honour and glory as our end, by his word and wil’
as our rule ; in all our ways to acknowledge him,
and to have our eyes ever toward him ; that is to
live unto God.
Through Jesus Christ our Lord. Christ is our
spiritual life ; there is no living to God but through
him. He is the Mediator ; there can be no comfort
able receivings from God, or acceptable regards to
God, but in and through Jesus Christ ; no inter¬
course between sinful souls and a holy God, but by
the mediation of the Lord Jesus. Through Christ,
as the author and maintainer of this life ; through
Christ, as the head from whom we receive vital in
fluence ; through Christ, as the root byr which we
derive sap and nourishment, and so live. In living
to God, Christ is all in all.
(3.) It is to yield ourselves to God, as those that
are alive from the dead, v. 13. The very life and
being of holiness lie in the dedication of ourselves to
the Lord, giving our own selves to the Lord, 2 Cor.
8. 5. “ Yield yourselves to him, not only as the
ROMANS, VI.
319
conquered yields to the conqueror, because he can
stand it out no longer ; but as the wife yields herself
to her husband, to whom her desire is ; as the scho¬
lar yields himself to the teacher, the apprentice to
his master, to be taught and ruled by him. Not
yield your estates to him, but yield yourselves ; no¬
thing less than your whole selves 7r*$ asTia-ser* s ju-
accommodate vos ipsos Deo — accommodate
yourselves to God ; so Tremellius, from the Syriac.
“Not only submit to him, but comply with him ; not
only present yourselves to him once for all, but be
always ready to him. Yield yourselves to him as
wax to the seal, to take any impression, to be,. and
have, and do, what he pleases.” When Paul said,
Lord, what wilt thou have me to do ? (Acts 9. 6. ) he
was then yielded to God.
As those that are alive from the dead. To yield a
dead carcase to a living God, is not to please him,
Out to mock him : “Yield yourselves as those that
are alive and good for something, a living sacrifice ,”
ch. 12. 1. The surest evidence of our spiritual life
is the dedication of ourselves to God. It becomes
those that are alive from the dead, (it may be under¬
stood of a death in law,) that are justified and deli¬
vered from death, to give themselves to him that
hath so redeemed them.
(4.) It is to yield our members as instruments of 1
righteousness tp God. The members of our bodies,
when withdrawn from the service of sin, are not to
lie idle, but to be made use of in the service of God.
When the strong man armed is dispossessed, let him
whose right it is, divide the spoils. Though the
powers and faculties of the soul be the immediate
subjects of holiness and righteousness, yet the mem¬
bers of the body are to be instruments ; the body
must be always ready to serve the soul in the ser¬
vice of God. Thus, (v. 14.) “ Yield your members
servants to righteousness unto holiness. Let them
be under the conduct, and at the command of the
righteous law of God, and that principle of inherent
righteousness, which the Spirit, as a sanctifier, plants
in the soul.
Righteousness unto holiness; which intimates
growth, and progress, and ground got. As every
sinful act confirms the sinful habit, and makes the
nature more and more prone to sin ; hence the mem¬
bers of a natural man are here said to be servants to
iniquity unto iniquity ; one sin makes the heart more
disposed for another ; so every gracious act confirms
the gracious habit : serving righteousness is unto ho¬
liness ; one duty fits us for another; and the more
we do, the more we may do, for God. Or serving
righteousness, «»c — as an evidence of sancti¬
fication.
II. For the second. The motives or arguments
here used to shew the necessity of sanctification. 1
There is such an antipathy in our hearts by nature
to holiness, that it is no easy matter to bring them to
submit to it: it is the Spirit’s work, who persuades by
such inducements as these set home upon the soul.
1. He argues from our sacramental conformity to
Jesus Christ. Our baptism, and the design and inten¬
tion of it, carry in it a great reason why we should
die to sin, and live to righteousness. Thus we must
improve our baptism as a bridle of restraint to keep
us in from sin, as a spur of constraint to quicken us
to duty. Observe his reasoning.
(1.) In general, we are dead to sin, that is, in pro¬
fession, and in obligation. Our baptism signifies
our cutting off from the kingdom of sin. We pro¬
fess to have no more to do with sin. We are dead
fq sin by a participation of virtue and power for the
killing of it, and bv our union with Christ and inte¬
rest in him, in and by whom it is killed. All this is
in vain if we persist in sin ; we contradict a profes¬
sion, violate an obligation, return to that to which
we were dead, like walking ghosts ; than which no¬
thing is more unbecoming and absurd. For (v. 7.)
he that is dead, is freed from sin ; that is, he that
is dead to it, is treed from the rule and dominion of
it ; as the servant that is dead, is fi ci d from his mas¬
ter, Job 3. 19. Now shall we be such fools as to re¬
turn to that slavery from which \\ c ai e discharged ?
When we are delivered out of Ev\pt, shall we talk
of going back to it again ?
(2.) In particular, being baptized into Jesus Christ,
we were baptized into his death, v. 3. We were
baptized eit- Xpis-cv — unto Christ, afc 1 Cor. 10. 2. cic
Maa-iiv — unto Moses. Baptism binds us to Christ, it
sets us apprentice to Christ, as our teacher, it is our
allegiance to Christ as our sovereign. Baptism is
externa ansa Christi — the external handle of Christ,
by which Christ lays hold on men, and men offer
themselves to Christ. Particularly, we were bap¬
tized into his death, into a participation of the pri¬
vileges purchased by his death, and into an obliga¬
tion both to comply'with the design of his death,
which was to redeem us from iniquity, and to con¬
form to the pattern of his death, that, "as Christ died
for sin, so we should die to sin. This was the pro¬
fession and promise of our baptism, and ve do not
do well if we do not answer this profession, and make
good this promise.
[1.] Our conformity to the death of Christ obliges
us to die unto sin ; thereby we know the fellowship
of his sufferings, Phil. 3. 10. Thus we are here said
to be planted together in the likeness of his death,
(n. 5.) rZl/uoi^/uitTi, not only a conformity, but aeon-
formation ; as the ingrafted stock is planted toge¬
ther into the likeness of the shoot, of the nature of
which it doth participate. Planting is in order to
life and fruitfulness : we are planted in the vineyard,
in a likeness to Christ ; which likeness we should
evidence in sanctification. Our creed concerning
Jesus Christ, is, among other things, that he was
crucified, dead and buried ; now baptism is a sacra¬
mental conformity to him in each of these, as the
apostle here takes notice.
First, Onr old man is crucified with him, v. 6.
The death of the cross was a slow death ; the body,
after it was nailed to the cross, gave many a throe
and many a struggle : but it was a sure death, long in
expiring, but expired at last; such is the mortification
of sin in believers.' It was a cursed death, Gal. 3. 13.
Sin dies as a malefactor, devoted to destruction, it is
an accursed thing. Though itbe a slow death, yet it
must needs hasten it, that it is an old man that is
crucified ; not in the prime of its strength, but de¬
caying : that which waxeth old, is ready to vanish
away, Heb. 8. 13. Crucified with him — avurm
not in respect of time, but in respect of causality.
The crucifying of Christ for us, has an influence
upon the crucifying of sin in us.
Secondly, We are dead with Christ, v. 8. Christ
was obedient to death : when he died, we might be
said to die with him, as our dying to sin is an act of
conformity both to the design and to the sampler of
Christ’s dying for sin. Baptism signifies and seals
our union with Christ, our ingrafting into Christ ; so
that -ve are dead with him, and engaged to have no
more to do with sin than he had.
Thirdly , J Ye are buried with him by baptism, v. 4.
Our conformity is complete. We are in profession
quite cut off from all commerce and communion
with sin, as those that are buried are quite cut off
from the world ; not only not of the living, but no
more among the living, have nothing more to do
with them. Thus must we be, as Christ was, sepa¬
rate from sin and sinners.
We are buried, in profession and obligation : we
profess to be so, and we are bound to be so : it was
our covenant and engagement in baptism ; we are
sealed to be the Lord’s, therefore to be cut off from
sin. Why this burying in baptism should so much
320
ROMANS, VI.
as allude to any custom of dipping under water in
baptism, any more than our baptismal crucifixion
and death should have any such references, I con¬
fess I cannot see. It is plain, that it is not the sign,
but the thing signified, in baptism, that the apostle
here calls being buried with Christ ; and the expres¬
sion of burying alludes to Christ’s burial. As Christ
was buriei, that he might rise again to a new and
more heavenly life, so we are in baptism buried,
cut off from the life of sin, that we may rise again to
a new life of faith and love.
[2.] Our conformity to the resurrection of Christ
obliges us to rise again to newness of life. That is
the fiower of his resurrection which Paul was so
desirous to know, Phil. 3. 10. Christ was raised up
from the dead by the glory of the Father , that is,
by the power of the Father; the power of God is
his glory ; it is glorious power, Col. 1. 11. Now
in baptism we are obliged to conform to that pat¬
tern, to be planted in the likeness of his resurrec¬
tion, ( v . 5.) to live with him, v. 8. See Col. 2. 12.
Conversion is the first resurrection from the death
of sin to the life of righteousness ; and this resurrec¬
tion is conformable to Christ’s resurrection. This
conformity of the saints to the resurrection of Christ,
seems to be intimated in the rising of so many of
the bodies of the saints ; which, though mentioned
before by anticipation, is supposed to have been con¬
comitant with Christ’s resurrection, Matt. 27. 52.
We are all risen with Christ.
In two things we must conform to the resurrection
of Christ.
First, He rose, to die no more, v. 9. We read of
many others that were raised from the dead, but they
rose to die again; but when Christ rose, he rose to die
no more ; therefore he left his grave-clothes behind
him, whereas Lazarus, who was to die again, brought
them out with him, as one that should have occasion
to use them again : but over Christ death has no
more dominion ; he was dead indeed, but he is alive,
and so alive, that he lives for evermore, Rev. 1. 18.
Thus we must rise from the grave of sin, never
again to return to it, or to have any more fellowship
with the works of darkness, having quitted that
grave, that land of darkness, as darkness itself.
Secondly, He rose to live unto God, (v. 10.) to
live a heavenly life, to receive that glory which was
set before him. Others that were raised from the
dead, returned to the same life in every respect
which they had before lived ; but so did not Christ,
he rose again to leave the world. Now I am no
more in the world, John 13. 1. — 17. 11. He rose
to live to God, that is, to intercede and rule, and all
to the glory of the Father.
Thus must we rise to live to God : that is it which
he calls newness of life, (v. 4.) to live from other
principles, by other rules, with other aims, than we
have done. A life devoted to God is anew life ; be¬
fore, self was the chief and highest end, but now
God. To live indeed, is to live to God, with our
eyes ever toward him, making him the centre of all
our actions.
2. He argues from the precious promises and pri¬
vileges of the new covenant, u. 14. It might be
objected, that we cannot conquer and subdue sin, it
is unavoidably too hard for us ; “ No,” says he, “ you
wrestle with an enemy that may be dealt with and
subdued, if you will but keep your ground and stand
to your arms ; it is an enemy that is already foiled
and baffled ; there is strength laid up in the cove¬
nant of grace for your assistance, if you will but use
it. Sin shall not have dominion.” God’s promises
to us are more powerful and effectual for the morti¬
fying of sin than our promises to God. Sin may
struggle in a believer, and may create him a great
deal of trouble ; but it shall not have dominion ; may
vex him, but it shall not rule over him.
For we are not under the law , but under grace,
not under the law of sin and death, but under the
law of the Spirit of life, which is Christ Jesus : we
are actuated by other principles than we have been :
new lords, new laws. Or, not under the covenant
of works, which requires brick, and gives no straw,
which condemns upon the least failure, which runs
thus, “ Do this, and live ; do it not, and die ;” but
under the covenant of grace, which accepts sinceri¬
ty as our gospel-perfection, which requires nothing
but what it promises strength to perform ; which is
herein well ordered, that every transgression in the
covenant does not put us out of covenant ; and espe¬
cially, that it does not leave our salvation in our own
keeping, but lays it up in the hands of the Mediator,
who undertakes for us, that sin shall not have do¬
minion over us ; hath himself condemned it, and
will destroy it ; so that, if we pursue the victory, we
shall come off more than conquerors. Christ rules
by the golden sceptre of grace, and he will not let
sin have dominion over those that are willing sub¬
jects to that rule. This is a very comfortable word
to all true believers : if we were under the law, we
were undone, for the law curses every one that con¬
tinues not in every thing ; but we are under grace,
grace which accepts the willing mind, which is not
extreme to mark what we do amiss, which leaves
room for repentance, which promises pardon upon
repentance : and what can be to an ingenuous mind
a stronger motive than this to have nothing to do
with sin ? Shall we sin against so much goodness,
abuse such love ?
Some perhaps might suck poison out of this flower,
and disingenuously use this as an encouragement to
sin. See how the apostle starts at such a thought ;
( v . 15.) Shall we sin because we are not under the
law, but under grace ? God forbid. What can be
more black and ill-natured than from a friend’s ex¬
traordinary expressions of kindness and good-will,
to take occasion to affront and offend him ? To
spurn at such bowels, to spit in the face of such love,
is that which, between man and man, all the world
wouid cry out shame on.
3. He argues from the evidence that this will be
of our state, making for us, or against us ; ( v . 16.)
To whom you yield yourselves seivcints to obey, his
servants ye are. All the children of men are either
the servants of God, or the servants of sin ; these
are the two families. Now, if we would know to
which of these families we belong, we must inquire
to which of these masters we yield obedience. Our
obeying the laws of sin will be an evidence against
us, that we belong to that family on which death is
entailed. As on the contrary, our obeying the laws
of Christ will evidence our relation to Christ’s family.,
4. He argues from their former sinfulness, (v.
17 — 21.) where we may observe,
(1. ) What they had been and done formerly. We
have need to be often reminded of our former state.
Paul frequently remembers it concerning himself,
and those to whom he writes.
[1.] Ye were the seivants of sin. Those that are
now the servants of God, would do well to remem¬
ber the time when they were the servants of sin ;
to keep them humble, penitent, and watchful, and
to quicken them in the service of God. It is a re¬
proach to the service of sin, that so manv thousands
have quitted the service, and shaken off the yoke ;
and never any that sincerely deserted it, and gave
up themselves to the service of God, have returned
to the former drudgery. “ God be thanked that ye
were so, that is, that though ye were so, yet ye have
obeyed. Ye were so ; God be thanked that we can
speak of it as a thing past : ye were so, but ye are
not now so. Nay, your having been so formerly
tends much to the magnifying of divine mercy and
I grace in the happy change. God be thanked that")
321
ROMANS, /II.
the former sinfulness is such a foil, and such a spur
to your present holiness.”
[2.] Ye have yielded your members sen’ants to
unclcanness, and to iniquity unto iniquity , v. 19. It
is the misery of a sinful state, that the body is made
a drudge to sin, than which there could not be a
baser or a harder slavery, like that of the prodigal
that was sent into the fields to feed swine. Ye have
yielded. Sinners are voluntaiy in the service of sin.
The devil could not force them into the service, if
they did not yield themselves to it. This will justify
God in the ruin of sinners, that they sold themselves
to work wickedness, it was their own act and deed.
To iniquity unto iniquity. Every sinful act
strengthens and confirms the sinful habit ; to ini¬
quity as the work, unto iniquity as the wages. Sow
the wind, and reap the whirlwind ; growing worse
and worse, more and more hardened.
This he speaks after the manner of men, that is,
he fetches a similitude from that which is common
among men, even the change of services and sub¬
jections.
[3. ] Ye were free from righteousness; (y. 20.)
not free by any liberty given, but by a liberty taken,
which is licentiousness ; “ Ye were altogether void
of that which is good, void of any good principles,
motions, or inclinations ; void of all subjection to the
law and will of God, of all conformity to his image ;
and this ye were pleased with, as a freedom and a
liberty ; but a freedom from righteousness is the
worst kind of slavery.”
(2. ) How the blest change was made, and where¬
in it did consist.
[1.] Ye have obeyed from the heart that form of
doctrine which was delevered you, v. 17. This de¬
scribes conversion, what it is ; it is our conformity
to, and compliance with, the gospel which was de¬
livered you by Christ and his ministers. Margin.
Whereto ye were delivered ; sic h wagsJoS-HTs — into
which ye were delivered. And so observe,
First, The rule of grace, that form of doctrine —
Ti/arc? SiS±-)f\ ?. The gospel is the great rule both of
truth and holiness ; it is the stamp, grace is the im¬
pression of that stamp ; it is the form of healing
words, 2 Tim. 1. 13.
Secondly, The nature of grace, as it is our con¬
formity to that rule.
It is to obey from the heart. The gospel is a doc¬
trine not only to be believed, but to be obeyed ; and
that from the heart; which denotes the sincerity
and reality of that obedience ; not in profession only,
but in power ; from the heart, the innermost part,
the commanding part of us.
It is to be delivered into it, as into a mould, as the
wax is cast into the impression of the seal, answer¬
ing it line for line, stroke for stroke, and wholly re¬
presenting the shape and figure of it. To be a
Christian indeed, is to be transformed into the like¬
ness and similitude of the gospel, our souls answer¬
ing to it, complying with it, conformed to it : under¬
standing, will, affections, aims, principles, actions,
all according to that form of doctrine.
[2.] Being made free from sin, ye became ser¬
vants of righteousness, v. 18. Serx'ants to God, v.
22. Conversion is, First, A freedom from the ser¬
vice of sin ; it is the shaking off of that yoke, resolv¬
ing to have no more to do with it. Secondly, A
resignation of ourselves to the service of God and
righteousness ; to God as our master, to righteous¬
ness as our work. When we are made free from
sin, it is not that we may live as we list, and be our
own masters ; no : when we are delivered out of
Egypt, we are, as Israel, led to the holy mountain,
to receive the law, and are there brought into the
bond of the covenant.
Observe, We cannot be made the sen’ants of
God. till we are freed from the power and dominion
Vol. VI. — 2 S
of sin ; we cannot serve two masters so directly op¬
posite one to another, as God and sin are. We
must, with the prodigal, quit the drudgery of the
citizen of the country, before we can come to our
F ather’s house.
(3.) What apprehensions they now had of their
former work and way. He appeals to themselves,
(v. 21.) whether they had not found the service of
sin, [1.1 An unfruitful service ; “ What fruit had
ye then ? Did ye ever get any thing by it l Sit down,
and cast up the account, reckon your gains, what
fruit had ye then?” Besides the future losses,
which are infinitely great, the very present gains of
sin are not worth mentioning. What fruit ? Nothing
that deserves the name of fruit ; the present plea¬
sure and profit of sin do not deserve to be called
fruit; they are but chaff, ploughing iniquity, sow¬
ing vanity, and reaping the sanie. [2.] it is an un¬
becoming service ; it is that of which, we are now
ashamed ; ashamed of the folly, ashamed of the filth
of it. Shame came into the world with sin, and is
still the certain product of it ; either the shame of
repentance, or, if rot that, eternal shame and con¬
tempt. Who would wilfully do that which, sooner
or later he is sure to be ashamed of ?
5. Lastly, He argues from the end of all these
things ; it is the prerogative of rational creatures,
that they are endued with a power of prospect, are
capable of looking forward, considering the latter
end of things. To persuade us from sin to holiness,
here are blessing and cursing, good and evil, life
and death, set before us ; and we are put to our
choice.
(1.) The end of sin is death ; ( v . 21.) The end of
those things is death. Though the way may seem
pleasant and inviting, yet the end is dismal ; at the
last it bites ; it will be bitterness in the latter end.
The wages of sin is death, v. 23. Death is as due
to a sinner when he hath sinned, as wages are to a
servant when he hath done his work. This is true
of every sin ; there is no sin in its own nature venial ;
death is the wages of the least sin ; sin is here repre¬
sented, either as the work for which the wages are
given, or as the master by whom the wages are
given ; all that are sin’s servants, and do sin’s work,
must expect to be thus paid.
(2.) If the fruit be unto holiness, if there be an
active principle of true and growing grace, the end
will be everlasting life ; a very happy end ! Though
the way be up-hill, though it be narrow, and thorny,
and beset, yet everlasting life at the end of it is sure.
So, v. 23. The gift of God is eternal life. Heaven
is life, consisting in the vision and fruition of God ;
and it is eternal life, no infirmities attending it, no
death to put a period to it. This is the gift of God.
The death is the wages of sin, it comes by desert ;
but the life is a gift, it comes by favour. Sinners
merit hell, but saints do not merit heaven ; there is
no proportion between the glory of heaven and our
obedience ; we must thank God and not ourselves,
if ever we get to heaven. And this gift is through
Jesus Christ our Lord. It is Christ that purchased
it, prepared it, prepares us for it, preserves us to
it ; he is the Alpha and Omega, All in all in our
i salvation.
|l
CHAP. VII.
We may observe, in this chapter, I. Our freedom from the
law further urged as an argument to press upon us sanc¬
tification, v. 1. . 6. II. The excellency and usefulness of
the law asserted and proved from the apostle’s own expe¬
rience, notwithstanding, v. 7. . 14. III. A description of
the conflict between grace and corruption in the heart, r.
14, 15. to the end.
1. "17^ NOW ye not, brethren, (for I speak
i!\. to them that know the law,) how
322
ROMANS, VII.
that the law hath dominion over a man as
long as he liveth ? 2. For the woman which
hath an husband is bound by the law to her
husband so long as he liveth ; but if the hus¬
band be dead, she is loosed from the law
of her husband. 3. So then if, while her
husband liveth, she be married to another
man, she shall be called an adulteress : but
if her husband be dead, she is free from that
law ; so that she is no adulteress, though
she be married to another man. 4. Where¬
fore, my brethren, ye also are become dead
to the law by the body of Christ ; that ye
should be married to another, even to him
who is raised from the dead, that we should
bring forth fruit unto God. 5. For when
we were in the flesh, the motions of sins,
which were by the law, did work in our
members to bring forth fruit unto death.
6. But now we are delivered from the law,
that being dead wherein we were held ;
that we should serve in newness of spirit,
and not in the oldness of the letter.
Among other arguments used in the foregoing
chapter to persuade us against sin, and to holiness,
this was one, (u. 14. ) that we are not under the law ;
and that argument he is here further insisting upon
and explaining ; (v. 6.) We are delivered from the
law. W hat does he mean by that ? And how is it
an argument why sin should not reign over us, and
why we should walk in newness of life?
I. We are delivered from that power of the law,
which curses and condemns us for the sin committed
by us. The sentence of the law against us is va¬
cated and reversed, by the death of Christ, to all
true believers. The law saith, The soul that sins
shall die ; but we are delivered from the law. The
Lord has taken away thy sin, thou shall not die.
We are redeemed from the curse of the law. Gal.
3. 13.
II. We are delivered from that power of the law,
which irritates and provokes the sin that dwelleth
in us. This the apostle seems especially to refer to,
(v. 5.) The motions of sin which were by the law.
The law, by commanding, forbidding, threatening,
corrupt and fallen man, but offering no grace to cure
and strengthen, did but stir up the corruption, and,
like the sun shining upon a dunghill, excite and draw
up the filthy steams. We being lamed by the fall,
the law comes and directs us, but provides nothing
to heal and help our lameness, and so makes us halt
and stumble the more. Understand this not of the
law as a rule, but as a covenant of works.
Now each of these is an argument why we should
be holy ; for here is encouragement to endeavours,
though in many things we come short. We are un¬
der grace, which promises strength to do what it
commands, and pardon upon repentance when we
do amiss. This is the scope of these verses in ge¬
neral, that in point of profession and privilege, we
are under a covenant of grace, and not under a cove¬
nant of works ; under the gospel of Christ, and not
under the law of Moses. The difference between
a law-state and a gospel-state, he had before illus¬
trated, by the similitude of rising to a new life, and
serving a new master ; now here he speaks of it un¬
der the similitude of being married to a new hus¬
band.
1. Our first marriage was to the law, which, ac¬
cording to the law of marriage, was to continue only
during the life of the law. The law of marriage is
obliging only till the death of one of the parties, no
matter which, and no longer. The death of either
discharges both.
For this he appeals to themselves, as persons
knowing the law ; ( v . 1.) Isfieak to them that know
the law. It is a great advantage to discourse with
those that have knowledge; for such can more
readily understand and apprehend a truth. Many
of the Christians at Rome were such as had been
Jews, and so were well acquainted with the law.
One has some hold of knowing people.
The law hath power over a man as long as he
liveth ; in particular, the law of marriage hath
power ; or, in general, every law is so limited : the
laws of nations, of relations, families.
(1.) The obligation of laws extends no further;
by death the servant who, while he lived, was un¬
der the yoke, is freed from his master.. Job 3. 19.
(2.) The condemnation of laws extends no fur¬
ther ; death is the finishing of the law. Actio mori-
tur cum persona — The action expires with the pel
son. The severest laws could but kill the body, and
after that there is no more that they can do.
Thus while we were alive to the law, we were un¬
der the power of it ; while we were in our Old Tes¬
tament state, before the gospel came into the world,
and before it came with power into our hearts.
Such is the law of marriage ; (u. 2.) the woman is
bound to her husband during life, so bound to him,
that she cannot marry another ; if she do, she shall
be reckoned an adulteress, v. 3. It will make her
an adulteress, not only to be defiled by, but to be
married to, another man ; for that is so much the
worse, upon this account, that it abuses an ordinance
of God, by making it to patronise the uncleanness.
Thus were we married to the law ; (v. 5.) When
we were in the flesh, that is, in a carnal state, under
the reigning power of sin and corruption ; in the
flesh, as in our element; then the motions of sins
which were by the law, did work in our members,
we were carried down the stream of sin ; and the
law was but as an imperfect dam, which made the
stream to swell the higher, and rage the more ; our
desire was to sin, as that of the wife to her husband,
and sin ruled over us ; we embraced it, loved it, de¬
voted all to it, conversed daily with it, made it our
care to please it ; we were under a law of sin and
death, as the wife under the law of marriage ; and
the product of this marriage was fruit brought forth
unto death, that is, actual transgressions were pro¬
duced by the original corruptions, such as deserve
death. Lust, having conceived by the law, (which
is the strength of sin, 1 Cor. 15. 56.) bringeth forth
sin, and sin, when it is finished, bringeth forth death.
Jam. 1. 15. There is the posterity that springs
from this marriage to sin and the law. This comes
of the motions of sin working in our members. And
this continues during life, while the law is alive to
us, and we to the law.
2. Our second marriage is to Christ : and how
comes that about ? Why,
(1.) We are freed, by death, from our obligation
to the law as a covenant, as the wife is from her ob
ligation to her husband, v. 3. This application is
not very close, nor needed it to be, (y. 4.) Ye are be
come dead to the law. He does not say, “ The law
is dead ;” some think, because he would avoid giving
offence to those who were yet zealous for the law ;
but, which comes all to one, Ye are dead to the law ;
as the crucifying of the world to us, and of us to the
world, amounts to one and the same thing; so doth
the law dying, and our dying to it. We are de¬
livered from the law ; (v. 6.) xarn^'d-X/Utv — we are
nulled as to the law ; our obligation to it, as a hus¬
band, cassated and made void. And then he speaks
of the law being dead, as far as it was an imprisoned
323
ROMANS, VII.
law to us, that being dead wherein we were held ; '
not the law itself, but its obligation to punishment,
and its provocation to sin, that is dead, it has lost its .
power; and this, (v. 4.) by the body of Christ , that '
is, by the sufferings of Christ in his body, by his
crucified body, which abrogated the law, answered
the demands of it, made satisfaction for our violation
of it, purchased for us a covenant of grace, in which
righteousness and strength are laid up for us, such
as were not, nor could be, by the law. We are
dead to the law by our union with the mystical body
of Christ ; by being incorporated into Christ in our
baptism professedly, in our believing powerfully and
effectually, we are dead to the law, have no more to
do with it than the dead servant, that is free from j
his master, hath to do with his master’s yoke.
(2.) We are married to Christ. The day of our j
believing is the day of our espousals to the Lord
Jesus. We enter upon a life of dependence on him,
and duty to him. Married to another , even to him
who is raised from the dead; a periphrasis of Christ,
very pertinent here ; for as our dying to sin and the
law is in conformity to the death of Christ, and the
crucifying of his body ; so our devotedness to Christ
in newness of life, is in conformity to the resurrec- 1
tion of Christ. We are married to the raised ex¬
alted Jesus ; a very honourable marriage. Compare
2 Cor. 11. 2. Eph. 5. 29. Now we are thus mar¬
ried to Christ,
[1.] That we should bring forth fruit unto God.
One end of marriage is fruitfulness : God instituted
the ordinance, that he might seek a godly seed,
Mai. 2. 15. The wife is compared to the fruitful
vine, and children are called the fruit of the womb.
Now the great end of our marriage to Christ, is, our
fruitfulness in love, and grace, and every good work.
That is fruit unto God, pleasing to God, according
to his will, aiming at his glory. As our old mar¬
riage to sin produced fruit unto death, so our second
marriage to Christ produces fruit unto God, fruits of
righteousness.
Good works are the children of the new nature,
the products of our union with Christ ; as the fruit¬
fulness of the vine is the product of its union with the
root. Whatever our professions and pretensions be, 1
there is no fruit brought forth to God, till we are
married to Christ ; it is in Christ Jesus that we are
created unto good works, Eph. 2. 10. That is the
only fruit turning to a good account, which is brought
forth in Christ. This distinguishes the good works
of believers from the good works of hypocrites and
self-justifiers, that they are brought forth in mar¬
riage, done in union with Christ, in the name of the '
Lord. Jesus, Col. 3. 17. This is, without contro¬
versy, one of the great mysteries of godliness.
[2.] That we should serve in newness of spirit,
and not in the oldness of the letter, v. 6. Being mar¬
ried to a new husband, we must change our way.
Still we must serve, but it is a service that is per¬
fect freedom, whereas the service of sin was a per¬
fect drudgery : we must now serve in newness of
spirit, by new spiritual rules, from new spiritual
principles, in the spirit, and in truth, John 4. 24.
There must be a renovation of our spirits, wrought
by the Spirit of God, and in that we must serve.
Not in the oldness of the letter ; we must not rest
in mere external services, as the carnal Jews did,
who gloried in their adherence to the letter of the
law, and minded not the spiritual part of worship.
The letter is said to kill with its bondage and ter¬
ror, but we are delivered from that yoke, that we
might serve God without fear, in holiness and righ¬
teousness, Luke 1. 74, 75. We are under the dis¬
pensation of the Spirit, and therefore must be
spiritual, and serve in the spirit. Compare with
this 2 Cor. 3. 3, 6, &c. It becomes us to worship
within the veil, and no longer in the outward court.
7. What shall we say then ? Is the law
sin ? God forbid. Nay, I had not known
sin, but by the law : for I had not known
lust, except the law had said, Thou shalt
not covet. 8. But sin, taking occasion by
the commandment, wrought in me all man¬
ner of concupiscence. F or without the law
sin was dead. 9. For I was alive without
the law once : but when the commandment
came, sin revived, and I died. 1 0. A nd the
commandment, which teas ordained to life,
I found to be unto death. 11. For sin,
taking occasion by the commandment, de¬
ceived me, and by it slew me. 12. Where¬
fore the law is holy, and the commandment
holy, and just, and good. 13. Was then
that which is good, made death unto me ?
God forbid. But sin, that it might appear
sin, working death in me by that which is
good ; that sin by the commandment might
become exceeding sinful. 14. For we
know that the law is spiritual : -
To what he had said in the former paragraph, the
apostle here raises an objection, which he answers
very fully; What shall we say then? Is the law sin?
When he had been speaking of the dominion of sin,
he had said so much of the influence of the law as a
covenant upon that dominion, that it might easily be
misinterpreted as a reflection upon the law ; to pre¬
vent which he shews from his own experience the
great excellency and usefulness of the law, not as a
covenant, but as a guide ; and further discovers how
sin took occasion by the commandment.
Observe in particular,
I. The great excellency of the law in itself. Far
be it from Paul to reflect upon the law ; no, he speaks
honourably of it.
1. It is 'holy, just, and good, v. 12. The law in
general is so, every particular commandment is so ;
laws are as the law-makers are ; God, the greater
lawgiver, is holy, just, and good, therefore his law
must needs be so. The matter of it is holy, it com¬
mands holiness, encourages holiness ; it is holy, for
it is agreeable to the holy will of God, the original
of holiness ; it is just, for it is consonant to the rules
of equity and right reason ; the ways of the Lord are
right. It is good in the design of it ; it was given for
the good of mankind, for the conservation of peace
and order in the world ; it makes the observers of it
good ; the intention of it was to better and reform
mankind. Wherever there is true grace, there is
an assent to this — that the law is holy, just, and
good.
2. The law is spiritual, (r. 14.) not only in regard
of the effect of it, as it is a means of making us
spiritual ; but in regard of the extent of it, it reaches
our spirits, it lavs a restraint upon, and gives direc¬
tion to, the motions of the inward man ; it is a dis.
cerner of the thoughts and intents of the heart, (Heb.
4. 12. ) it forbids spiritual wickedness, heart- murder,
and heart-adultery ; it commands spiritual sendee
requires the heart, obliges us to worship God in the
spirit. It is a spiritual law, for it is given by Gods
who is a Spirit and the Father of spirits ; it is given
to man, whose principal part is spiritual ; the soul is
the best part, and the leading part of the man, and
therefore the law to the man, must needs be a law
to the soul. Herein the law of God is above all
other laws, that it is a spiritual law. Other laws
may forbid compassing and imagining, See. which
324
ROMANS, VII.
is treason in the heart, but cannot take cognizance
thereof, unless there be some overt act ; but the law
of God takes notice of the iniquity regarded in the
heart, though it go no further. ’ Wash thy heart
from wickedness , Jer. 4. 14.
We know that. Wherever there is true grace,
there is an experimental knowledge of the spiritu¬
ality of the law of God.
II. The great advantage that he had found by the
law.
1. It was discovering ; I had not knovjn sin but by
the law, v. 7. As that which is straight discovers
that which is crooked, as the looking-glass shews us
our natural face with all its spots and deformities ;
so there is no way of coming to that knowledge of
sin, which is necessary to repentance, and conse¬
quently to peace and pardon, but by comparing our
hearts and lives with the law.
Particularly he came to the knowledge of the sin¬
fulness of lust, by the law of the tenth command¬
ment. By lust he means sin dwelling in us, sin in
its first motions and workings, the corrupt principle.
This he came to know when the law said, Thou
shalt not covet ; the law spake in other language
than the Scribes and Pharisees made it to speak in ;
it spake in the spiritual sense and meaning of it. By
this he knew that lust is sin, and a very sinful sin ;
that those motions and desires of the heart toward
sin, which never came into act, are sinful, exceed¬
ing sinful. Paul had a very quick and piercing judg¬
ment, all the advantages and improvements of edu¬
cation, and yet never got the right knowledge of in¬
dwelling sin, till the Spirit by the law made it known
to him. There is nothing about which the natural
man is more blind, than about original corruption,
concerning which the understanding is altogether in
the dark till the Spirit by the law reveal it, and make
it known.
Thus the law is a schoolmaster, to bring us to
Christ ; opens and searches the wound, and so pre¬
pares it for healing. Thus sin by the command¬
ment does appear sin; {y. 13.) it appears in its own
colours, appears to be what it is, and you cannot call
it by a worse name than its own. Thus, by the
commandment it becomes exceeding sinful ; it ap¬
pears to be so. We never see the desperate venom
and malignity there are in sin, till we come to com¬
pare it with the law, and the spiritual nature of the
law, and then we see it to be an evil and a bitter
thing.
2. It was humbling; (r. 19.) I was alive ; he
thought himself in a very good condition ; he was
alive in his own opinion and apprehension ; very
secure and confident of the goodness of his state.
Thus, he was once, ^ots — in times / last , when he
was a Pharisee ; for it was the common temper of
that generation of men, that they had a very good
conceit of themselves ; and Paul was then like the
rest of them, and the reason was, he was then with¬
out the law. Though brought up at the feet of Ga¬
maliel, a doctor of the law, though himself a great
student in the law, a strict observer of it, and a
zealous stickler for it ; yet without the law. He had
the letter of the law, but he had not the spiritual
meaning of it; the shell, but not the kernel. He
had the law in his hand and in his head, but he had
it not in his heart ; the notion of it, but not the power
of it. There are a great many who are spiritually
dead in sin, that yet are alive in their own opinion
of themselves, and rt is their strangeness to the law,
that is the cause of the mistake.
But when the commandment came, came in the
power of it, (not to his eyes only, but to his heart,)
sin revived, as the dust in a room rises, that is, ap¬
pears when the sun-shine is let into it. Paul then
saw that in sin which he had never seen before ; he
they saw sin in its causes, the bitter root, the corrupt
bias, the bent to backslide ; sin in its colours, de¬
forming, defiling, breaking a righteous law, affront¬
ing an awful Majesty, profaning a sovereign crown
by casting it to the ground ; sin in its consequences,
sin with death at the heels of it, sin and the curse
entailed upon it. “ Thus sin revived, and then I
died; I lost that good opinion which I had had of
myself, and came to be of another mind. Sin re¬
vived, and I died ; the Spirit, by the commandment,
convinced me to be in a state of sin, and in a state
of death because of sin.”
Of this excellent use is the law, it is a lamp and a
light, it converts the soul, opens the eyes, prepares
the way of the Lord in the desert, rends the rocks,
levels the mountains, makes ready a people prepared
for the Lord.
III. The ill use that his corrupt nature made of
the law notwithstanding.
1. Sin, taking occasion by the commandment,
wrought in me all manner of concupiscence, v. 8.
Observe, Paul had in him all manner of concupis¬
cence, though one of the best unregenerate men that
ever was ; as touching the righteousness of the law,
blameless, and yet sensible of all manner of con¬
cupiscence. And it was sin that wrought it, in¬
dwelling sin, his corrupt nature ; (he speaks of a
sin that did work sin ;) and it took occasion by the
commandment. The corrupt nature would not have
swelled and raged so much, if it had not been for
the restraints of the law ; as the peccant humours
in the body are raised, and more inflamed, by a
purge that is not strong enough to carry them off. It
is incident to corrupt nature, in vetitum niti — to lean
towards what is forbidden. Ever since Adam ate
forbidden fruit, we have all been fond of forbidden
paths; the diseased appetite is carried out most
strongly toward that which is hurtful and prohibited.
Without the law sin was dead, as a snake in winter,
which the sun-beams of the law quicken and irritate.
2. It deceived me. Sin puts a cheat upon the
sinner, and it is a fatal cheat, v. 11. By it, by the
commandment, slew me. There being in the law
no such express threatening against sinful Listings,
sin, that is, his own corrupt nature, took occasion
from thence to promise him impunity, and to say,
as the: serpent to our first parents, Ye shall not surely
die. Thus it deceived and slew him.
3. It wrought death in me by that which is good,
v. 13. That which works concupiscence, works
death, for sin bringeth forth death. Nothing so
good but a corrupt and vicious nature will pervert
it, and make it an occasion of sin ; no flower so
sweet but it will suck poison out of it. Now in this,
sin appears sin. The worst thing that sin does, and
most like itself, is the perverting of the law, and
taking occasion from it to be so much the more ma¬
lignant.
Thus the commandment, which was ordained to
life, was intended as a guide in the way to comfort
and happiness, proved unto death, through the cor¬
ruption of nature, v. 10. Many a precious soul splits
upon the rock of salvation. And the same word
which to some is an occasion of life unto life, is to
others an occasion of death unto death. The same
sun that makes the garden of flowers more fragrant,
makes the dunghill more noisome : the same heat
that softens wax, hardens clay ; and the same child
was set for the fall and rising again of many in Israel.
The way to prevent this mischief, is, to bow our
souls to the commanding authority ot the word and
law of God, not striving against, but submitting to it.
14. — But I am carnal, sold under sin.
15. For that which I do T allow not: for
what T would, that do 1 not ; hut what 1
hate, that do I. 1 6. If then I do that which
ROMANS, VIT.
1 would not, 1 consent unto the law, that it
is good. 1 7. Now then it is no more I that
do it, but sin that dwelleth in me. 1 8. For
T know that in me (that is, in my flesh)
dwelleth no good thing: for to will is pre¬
sent with me, but how to perform that which
is good I find not. 19. For the good that I
would 1 do not : but the evil which I would
not, that 1 do. 20. Now if I do that I would
not, it is no more I that do it, but sin that
dwelleth in me. 21. I find then a law,
that, when I would do good, evil is present
with me. 22. For I delight in the law of
God after the inward man : 23. Bat I see
another law in my members, warring
against the law of my mind, and bringing
me into captivity to the law of sin which
is in my members. 24. O wretched man
that I am ! who shall deliver me from the
body of this death ? 25.- I thank God,
through Jesus Christ our Lord. So then
with the mind I myself serve the law of
God ; but with the flesh the law of sin.
Here is a description of the conflict between grace
and corruption in the heart ; between the law of
God and the law of sin. And it is applicable two
ways :
I. To the struggles that are in a convinced soul,
but yet unregenerate : in the person of whom it is
supposed, by some, that Paul speaks.
II. To struggles that are in a renewed sanctified
soul, but yet in a state of imperfection, as others
apprehend. And a great controversy there is, of
which of these we are to understand the apostle
here. So far does the evil prevail here, when he
speaks of one sold under sin, doing it, not performing
that which is good ; that it seems hard to apply it
to the regenerate, who are described to walk "not
after the flesh, but after the Spirit. And yet so far
does the good prevail in hating sin, consenting to the
law, delighting in it, serving the law of God with
the mind, that it is more hard to apply it to the un¬
regenerate that are dead in trespasses and sins.
I. Applying it to the struggles that are in a con¬
vinced soul, that is yet in a state of sin, knows his
Lord’s will, but does it not, approves the things that
are more excellent, being instructed out of the law,
and yet lives in the constant breach of it, (ch. 2. 17
— 23. ) though he has that within him, that witnesses
against the sin he commits, and it is not without a
great deal of reluctancv that he does commit it ;
the superior faculties striving against it, natural con¬
science warning against it before it is committed,
and smiting for it afterward, yet the man continues
a slave to his reigning lusts.
It is not thus with every unregenerate man, but
with those only that are convinced by the law, but
not changed by the gospel. The apostle had said,
(ch. 6. 14.) That sin shall not have dominion, because
ye are not under the law, but under grace. For
the proof of which he here shews that a man under
the law, and not under grace, may be, and is, under
the dominion of sin ; the law may discover sin, and
convince of sin, but it cannot conquer and subdue
sin, witness the predominancy of sin in many that
are under very strong legal convictions. It disco¬
vers the defilement, but will not wash it ofF. It
makes a man weary and heavy laden, (Matt. 11.
28. ) burthens him with his sin ; and yet, if rested
in. it yelds no help toward the shaking off of that
burthen ; that is to be had only in Christ. The law
may make a man cry out, O wretched man that I
am! who shall deliver me? and yet leave him thus
fettered and captivated, as being too weak to deli¬
ver him, (ch. 8. 3.) give him a spirit of bondage to
tear, ch. 8. 15. Now a soul, advanced thus far by
the law, is in a fair way towards a state of liberty
by Christ ; though many rest here, and go no fur¬
ther. Felix trembled, but never came to Christ
It is possible for a man to go to hell with his eyes
open, (Numb. 24. 3, 4.) illuminated with common
convictions; and to carry about with him a self-ac¬
cusing conscience, even in the service of the devil ;
he may consent to the law, that it is good ; delight
to know God’s ways, (as they, Isa. 58. 2.) may have
that within him, that witnesses against sin, and for
holiness ; and yet all this overpowered by the reign¬
ing love of sin. Drunkards and unclean persons
have some faint desires to leave oft' their sins, and
yet persist in them notwithstanding, such are the
impotencv and insufficiency of their convictions.
Of such as these there are many that will needs
have all this understood, and contend earnestly for
it : though it is very hard to imagine why, if the
apostle intended this, he should speak all along in
his own person ; and not only so, but in the present
tense. Of his own state under conviction he had
spoken at large, as of a thing past; (t». 7, &c.)7
died ; the commandment I found to be unto death ;
and if here he speaks of the same state as his present
state, and the condition he was now in, surely he
did not intend to be so understood : and therefore,
II. It seems rather to be understood of the strug¬
gles that are between grace and corruption in sanc¬
tified souls. That there are remainders of indwel¬
ling corruption, even there where there is a living
principle of grace, is past dispute ; that that cor¬
ruption is daily breaking forth in sins of infirmity,
(such as are consistent witlf a state of grace,) is ho
less certain. If we say that we have no sin, we de¬
ceive ourselves, 1 John 1. 8, 10. That true grace
strives against these sins and corruptions, does not
allow of them, hates them, mourns over them, groans
under them as a burthen, is likewise certain ; (Gal.
5. 17.) The flesh lusteth against the S/ririt, and thex
S/iirit against the flesh ; and these are contrary the
one to the other, so that ye cannot do the things that
ye would. These are the truths which, I think,
are contained in this discourse of the apostle’s. And
his design is further to open the nature of sanctifi¬
cation, that it does not attain to a sinless perfection
: in this life : and therefore to quicken us to, and en¬
courage us in, our conflicts with remaining corrup¬
tions ; our case is not singular, that which we do
sincerely strive against, shall not be laid to our
charge ; and through grace the victory is sure at
last. The struggle here is like that between Jacob
and Esau in the womb, between the Canaanites and
the Israelites in the land, between the house of
Saul and the house of David : but great is the truth
and will prevail.
Understanding it thus, we may observe here,
1. What he complains of ; the remainder of in¬
dwelling corruptions, which he here speaks of, to
shew that the law is insufficient to justify even a re¬
generate man, that the best man in the world hath
enough in him to condemn him, if God should deal
with him according to the law ; which is not the
fault of the law, but of our own corrupt nature, which
cannot fulfil the law. The repetition of the same
things over and over again in this discourse, shews
how much Paul’s heart was affected with what hr
wrote, and how deep his sentiments were.
Observe the particulars of this complaint.
( 1. ) I am carnal, sold under sin, v. 14. He speaks
of the Corinthians as carnal, 1 Cor. 3. 1. Ever,
i there where there is spiritual life, there are remain-
326
ROMANS, Vll.
ders of carnal affections, and a man may be so far
sold under sin; he does not sell himself to work wick¬
edness, as Ahab did, (1 Kings 21. 25.) but he was
sold by Adam when he ginned and fell ; sold, as a
poor slave that does his master’s will against his own
will ; sold under sin, because conceived in iniquity
and born in sin.
(2. ) What I would, that I do not; but what I hate,
that do I, v. 15. And to the same purport, v. 19,
21. When I would do good, evil is present with me.
Such was the strength of corruptions, that he could
not reach at that perfection in holiness which he did
desire and bi*eathe after. Thus, while he was press¬
ing forward toward perfection, yet he acknowledges
that he had not aVeady attained, neither was already
perfect, Phil. 3. 12. Fain he would be free from
ill sin, and perfectly do the will of God, such was
nis settled judgment ; but his corrupt nature drew
him another way ; it was like a clog, that checked
and kept him down when he would have soared up¬
ward; like the bias in a bowl, which, when it is
thrown straight, yet draws it aside.
(3.) In me, that is in my Jlesh, dwelleth no good,
v. 18. Here he explains himself concerning the
corrupt nature, which he calls flesh ; as far as that
goes, there is no good to be expected ; any more than
one would expect good corn growing upon a rock,
or on the sand which is by the sea-side. As the new
nature, as far as that goes, cannot commit sin, (1
John 3. 9.) so the Jlesh, the old nature, as far as that
goes, cannot perform a good duty. How should it ?
For the flesh serveth the law of sin, ( v . 25.) it is
under the conduct and government of that law ; and
while it is so, it is not like to do any good.
The corrupt nature is elsewhere called flesh,
(Gen. 6. 3. John 3. 6.) and though there may be
good things dwelling in those that have this flesh,
yet, as far as the flesh goes, there is no good, the
flesh is not a subject capable of any good.
(4.) I see another law in my members warring
against the law of my mind, v. 23. The corrupt
and sinful inclination is here compared to a law, be¬
cause it controlled and checked him in his good mo¬
tions. It is said to be seated in his members; be¬
cause Christ having set up his throne in his heart,
it was only the rebellious members of the body that
were the instruments of sin. In the sensitive appe¬
tite, or we may take it more generally, for all that
corrupt nature which is the seat not only of sensual
but of more refined lusts. This wars against the law
of the mind, the new nature ; it draws the contrary
way, drives on a contrary interest ; which corrupt
disposition and inclination are as great a burthen and
grief to the soul, as the worst drudgery and capti¬
vity could be. It brings me into caftivity.
To the same purport, ( v . 25.) With the flesh I
serve the law of sin ; that is the corrupt nature, the
unregenerate part is continually working toward sin.
(5.) His general complaint we have -y. 24. 0
wretched man that lam ! who shall deliver me from
the body of this death ? The thing he complains of,
is, a body of death ; either the body of flesh, which
is a mortal dying body ; (while we carry this body
about with us, we shall be troubled with corruption ;
when we are dead, we shall be freed from sin, and |
not before ;) or the body of sin, the old man, the cor¬
rupt nature, which tends to death, that is, to the
ruin of the soul ; or, comparing it to a dead body, the
touch of which was by the ceremonial law defiling.
If actual transgressions be dead works, (Heb. 9. 14.)
original corruption is a dead body. It was as trou¬
blesome to Paul as if he had had a dead body tied
to him, which he must have carried about with him.
This made him cry out, O wretched man that I am!
A man that had learned in every state to be content,
vet complains thus of his corrupt nature. Had I
been to have 'poken of Paul, I should have said, “ O 1
blessed man that thou art, an ambassador of Christ,
a favourite of heaven, a spiritual father of thou
sands !” But in his own account he was a wretched
man, because of the corruption of nature, because
he was not so good as he fain would be ; had not yet
attained, neither was already perfect. Thus mise¬
rably does he complain.
Who shall deliver me? He speaks like one that
was sick of it, that would give any thing to be rid of
it ; looks to the right hand and to the left for some
friend that would part between him and his corrup¬
tions. The remainders of indwelling sin are a veiy
grievous burthen to a gracious soul.
2. What he comforts himself with. The case
was sad, but there were some allays. Three things
comforted him.
(1.) That his conscience witnessed for him, that
he had a good principle ruling and prevailing in him,
notwithstanding. It is well when all does not go one
way in the soul. The rule of this good principle
which he had, was, the law of God ; to which he
here speaks of a threefold regard he had ; which is
certainly to be found in all that are sanctified, and
no others.
[1.] I consent unto the law that it is good, v.
16. — I give my vote to the law ; there is the
approbation of the judgment. Wherever there is
grace, there is not only a dread of the severity of the
law, but a consent to the goodness of the law ; it is
good in itself, it is good for me. This is a sign that
the law is written in the heart, that the soul is de¬
livered to the mould of it. To consent to the law,
is so far to approve of it as not to wish it otherwise
constituted than it is. The sanctified judgment not
only concurs to the equity of the law, but to the ex¬
cellency of it, as convinced that a conformity to the
law is the highest perfection of the human nature,
and the greatest honour and happiness we are ca¬
pable of.
[2.] I delight in the law of God after the inward
man, v. 22. His conscience bore witness to a com¬
placency in the law. He delighted not only in the
promises of the word, but in the precepts and pro¬
hibitions of the word ; tnjvhSoy.a.i, it speaks a becom¬
ing delight. He did herein concur in affection with
all the saints. All that are savingly regenerate and
born again, do truly delight in the law of God ; de¬
light to know it, to do it ; cheerfully submit to the
authority of it, and take a complacency in that sub¬
mission ; never better pleased than when heart and
life are in the strictest conformity to the law and will
of God.
After the inward man; that is, First, The mind
or rational faculties, in opposition to the sensitive
appetites and wills of the flesh. The soul is the
inward man, and that is the scat of gracious delights,
which are therefore sincere and serious, but secret ;
it is the renewing of the inward man, 2 Cor. 4. 16.
Secondly, The new nature. The new man is called
the inner man, (Eph. 3. 16.) the hidden man of the
heart, 1 Pet. 3. 4. Paul, as far as he was sanctified,
had a delight in the law of God.
[3. ] With the mind I myself serve the law of God,
v. 25. It is not enough to consent to the law, and to
delight in the law, but we must serve the law ; oui
souls must be entirely delivered up into the obedience
of it. Thus it was with Paul’s mind ; thus it is with
every sanctified renewed mind ; that is the ordinary
course and way ; thitherward goes the bent of the
soul. I myself— eturoc plainly intimating that he
speaks in his own person, and not in the person of
another.
(2.) That the fault lay in that corruption of lus
nature, which he did really bewail and strive against ;
It is no more I that do it, but sin that dwelleth in me.
This he mentions twice, (t;. 17, 20.) not as an excuse
for the guilt of his sin, (it is enough to condemn ns.
32?
ROMANS, VIII.
jf we were under the law, that the sin \yhich does
the evil, dwelleth in us,) but as a salvo for his evi¬
dences, that he might not sink in despair, but take
comfort from the covenant of grace, which accepts
the willingness of the spirit, and has provided pardon
for the weakness of the flesh.
He likewise herein enters a protestation against
all that which this indwelling sin produced. Having
professed his consent to the law of God, he here pro¬
fesses his dissent from the law of sin. “ It is not I,
T disown the fact, it is against my mind that it is
done.” As when in the senate the major part are
bad, and carry every thing the wrong way, it is in¬
deed the act of the senate, but the honest party
stiive against it, bewail what is done, and enter their
protestation against it ; so that it is no more they that
dc it.
Dwelleth in me, as the Canaanites among the Isra¬
el tes, though they were put under tribute : dwelleth
in me, and is likely to dwell there, while I live.
( 3. ) His great comfort lay in Jesus Christ ; (v. 25. )
I t'rank God, through Jesus Christ our Lord. In
the midst of hiscom plaints he breaks out into praises.
It is a special remedy against fears and sorrows, to
be much in praise : many a poor drooping soul hath
found it so. And in all our praises, this should be
the burthen of the song, “ Blessed be God for Jesus
Christ.”
Who shall deliver me ? says he, (v. 24.) as one at
a loss for help. At length, he finds an all-sufficient
friend, even Jesus Christ. When we are under the
sense of the remaining power of sin and corruption,
we shall see reason to bless God, through Christ,
(for as he is the mediator of all our prayers, so he
is of all our praises,) to bless God for Christ ; it is
he that stands between us and the wrath due to
us for this sin. If it were not for Christ, this ini¬
quity that dwells in us, would certainly be our ruin.
He is our advocate with the Father, and through
him God pities, and spares, and pardons, and lays
not our iniquities to our charge.
It is Christ that has purchased deliverance for us
in due time. Through Christ death will put an end
to all these complaints, and waft us to an eternity
which we shall spend without sin or sigh. Blessed
be God that giveth us this victory through our Lord
Tesus Christ!
CHAP. VIII.
The apostle, having fully explained the doctrine of justifica¬
tion, and pressed the necessity of sanctification, in this
chapter, applies himself to the consolation of the Lord’s
people. Ministers are helpers of the joy of the saints.
Comfort ye, comfort ye mv people, so runs our commis¬
sion, Isa. 40. 1 . It is {he will of God, that his people should
be a comforted people. And we have here such a draught
of the gospel-charter, such a display of the unspeakable
privileges of true believers, as may furnish us with an
abundant matter for joy and peace in believing, that by all
these immutable things, in which it is impossible for God to
lie, we might have strong consolation. Many of the people
of God have, accordingly, found this chapter a well-spring
of comfort to their souls, living and dying; and have
sucked and been satisfied from these breasts of consola¬
tion, and with jov drawn water out of these wells of salva¬
tion. There are three things in this chapter: I. The
particular instances of Christians’ privileges, v. 1 . . 28. II.
The ground thereof laid in predestination, v. 29, 30. III.
The apostle’s triumph herein, in the name of all the saints,
v. 31. to the end.
» THERE is therefore now no condem¬
nation to them which are in Christ
Jesus, who walk not after the flesh, but
alter the Spirit. 2. For the law of the Spirit
of life in Christ Jesus hath made me free
from the law of sin and death. 3. For
what the law could not do in that it was
weak through the flesh, God sending his
own Son in the likeness of sinful flesh, and
for sin, condemned sin in the flesh : 4. That
the righteousness of the law might be ful¬
filled in us, who walk not after the flesh,
but after the Spirit. 5. For they that are
after the flesh do mind the things of the
flesh ; but they that are after the Spirit the
things of the Spirit. 6. For to be carnal¬
ly minded is death; but to be spiritually
minded is life and peace. 7. Because the
carnal mind is enmity against God : for it
is not subject to the law of God, neither in¬
deed can be. 8. So then they that are in
! the flesh cannot please God. 9. But ye
are not in the flesh, but in the Spirit, if so
be that the Spirit of God dwell in you.
Now if any man have not the Spirit of
Christ, he is none of his.
The apostle here begins with one signal privilege
of true Christians, and describes the character of
those to whom it belongs.
V. 1. There is therefore now no condemnation, to
them that are in Christ Jesus. This is his triumph
after that melancholy complaint and conflict in tne
foregoing chapter ; sin remaining, disturbing, vexing,
but blessed be Gcd, not ruining. The complaint he
takes to himself ; but humbly transfers the comfort
with himself to all true believers, who are all inter¬
ested in it.
I. It is the unspeakable privilege and comfort of
all those that are in Christ Jesus, that there is there¬
fore now no condemnation to them. He does not
say, “ There is no accusation against them,” for that
there is ; but the accusation is thrown out, and the
indictment quashed. He does not say, “ There is
nothing in- them that deserves condemnation,” for
that there is, and they see it, and own it, and mourn
over it, and condemn themselves for it ; but it shall
not be their ruin. He does not say, “ There is no
cross, no affliction to them, nor no displeasure in the
affliction,” for that there may be ; but no condemna¬
tion. They may be chastened of the Lord, but not
condemned with the world. Now this arises frem
their being in Christ Jesus ; by virtue of their union
with him through faith, they are thus secured. They
are in Christ Jesus, as in their city of refuge, and so
are protected from the avenger of blood. He is their
advocate, and brings them effi There is therefore
no condemnation, because thevare interested in the
satisfaction that Christ by dying made to the law.
In Christ, God does not only not condemn them, but
is well pleased with them, Matt. 17. 5.
II. It is the undoubted character of all those who
are so in Christ Jesus, ns to be freed from condem¬
nation, that they walk not after the flesh but after the
Spirit. Observe, The character is given from their
walk, not from any one particular act, but from their
course and way. And the great question is, What
is the principle of the walk, the flesh or the spirit,
the old or the new nature, corruption or grace ?
Which of these do we mind, for which of these do
we make provision, by which of these are we go¬
verned, which of these do we take part with ?
This great truth thus laid down he illustrates in
the following verses ; and shews how we come by
this great privilege, and how we may answer this
character.
1. How we come by these privileges — the privi¬
lege of justification, that there is no condevmation to
us — the privilege of sanctification, that we walk
328
ROMANS, VIII.
after the Spirit, and not after the flesh, which is no
less our privilege than it is our duty. How comes it
about ?
(1. ) The law could not do it, v. 3. It could neither
justify nor sanctify, neither free us from the guilt,
nor from the power of sin, having not the promises
either of pardon or grace. The law made nothing
perfect ; It was weak. Some attempt the law made
toward these blessed ends, but alas, it was weak, it
could not accomplish them : yet that weakness was
not through any defect in the law, but through the
flesh, through the corruption of human nature, by
which we became incapable either of being justified
or sanctified by the law. We were become unable
to keep the law, and in case of failure, the law, as a
covenant of works, made no provision, and so left
us as it found us. Or, understand it of the ceremo¬
nial law ; that was a plaster not wide enough for the
wound, it could never take away sin, Heb. 10. 4.
(2. ) The law of the Sfiirit of life in Christ Jesus
does it, v. 2. The covenant of grace made with us
in Christ, is a treasury of merit and grace, and from
thence we receive pardon and a new nature ; are
freed from the law of sin and death, that is, both
from the guilt and power of sin ; from the curse of
the law, and the conduct of the flesh. We are under
another covenant, another master, another husband,
under the law of the Sfiirit, the law that gives the
Spirit, spiritual life to qualify us for eternal.
The foundation of this freedom is laid in Christ’s
undertaking for us, of which he speaks v. 3. God
sending his own Son. Observe, When the law failed,
God provided another method. Christ comes to do
that which the law could not do. Moses brought
the children of Israel to the borders of Canaan, and
then died, and left them there ; but Joshua did that
which Moses could not do, and put them in posses¬
sion of Canaan. Thus what the law could not do,
Christ did. The best exposition of this verse we
have Heb. 10. 1 — 10. To make the sense of the
words clear, which in our translation is a little intri¬
cate, we may read it thus, with a little transposal,
God, sending his own Son in the likeness of sinful
flesh, and a sacrifice for sin, condemned sin in the
flesh, which the law could not do in that it was weak
through the flesh, that the — v. 4. Observe,
[1. ] HowChrist appeared ; in the likeness of sinful
flesh. Not sinful, for he was holy, harmless, un'de-
filed ; but in the likeness of that flesh which was
sinful. He took upon him that nature which was
corrupt, though perfectly abstracted from the cor¬
ruptions of it. His being circumcised, redeemed,
baptized with John’s baptism, speak the likeness of
sinful flesh. The bitings of the fiery serpents were
cured by a serpent of brass, which had the shape,
though free from the venom, of the serpents that bit
them. It was great condescension, that he who was
God, should be made in the likeness eiflesh ; but
much greater, that he who was holy, should be made
in the likeness of sinful flesh.
And for sin, there the best Greek copies place the
comma. God sent him, tv o/xoiljuuh <rapxk apxaplia.s,
nit Trtfi aui-fluM — in the likeness of sinful flesh, and
as a sacrifice for sin. The LXX call a sacrifice for
sin no more than Trip) a/uetprias — - for sin ; so Christ
was a sacrifice ; he was sent to be so, Heb. 9. 26.
[2.] What was done by this appearance of his ;
sin was condemned, that is, God did therein more
than ever manifest his hatred of sin ; and not only
so, but for all that are Christ’s both the damning
and the domineering power of sin is broken and
taken out of the way. He that is condemned, can
neither accuse nor rule ; his testimony is null, and
his authority null. Thus by Christ is sin condemned ;
though it live and remain, its life in the saints is still
but like that of a condemned malefactor. It was by
the condemning of sin that death was disarmed, and
the devil, who had the power of death destroyed,
The condemning of sin saved the sinner from con¬
demnation. Christ was made sin for us, (2 Cor. 5.
21.) and, being so made, when we were condemned,
sin was condemned in the flesh of Christ ; condemned
in the human nature: So was satisfaction made to
divine justice, and way made for the salvation of the
sinner.
[3.] The happy effect of this upon us; ( v . 4.)
That the righteousness of the law might be fulfilled
in us. Both in our justification and in our sanctifi¬
cation, the righteousness of the law is fulfilled. A
righteousness of satisfaction for the breach of the
law is fulfilled by the imputation of Christ’s com¬
plete and perfect righteousness, which answers the
utmost demands of the law as the mercy-seat was as
long and as broad as the ark. A righteousness of
obedience to the commands of the law is fulfilled in
us, when by the Spirit the law of love is written
upon the heart, and that love is the fulfilling of the
law, ch. 13. 10. Though the righteousness of the
law is not fulfilled by us, yet, blessed be God, it is
fulfilled in us ; there is that to be found upon and in
all true believers, which answers the intention of the
law. Us who walk not. There is the description
of all those that are interested in this privilege — they
act from spiritual, and not from carnal, principles ;
as for others, the righteousness of the law will be
fulfilled upon them in their ruin. Now,
2. Observe how we may answer to this character,
v. 5, &c.
(1.) By looking to our mind. 5. How. may we know',
whether we are after the flesh, or after the Spirit ?
By examining what we mind, the things of the flesh,
or the things of the Sfiirit. Carnal pleasure, worldly
profit and honour, the things of sense and time, are
the things of the flesh, which unregenerate people
mind. The favour of God, the welfare of the soul,
the concerns of eternity, are the things of the Sfiirit,
which they that are after the Spirit, do mind.
The man is as the mind is. 1 he mind is the forge
of thoughts. As he thinketli in his heart, so is he,
Prov. 23. 7. Which way do the thoughts move
with most pleasure 1 On what do they dwell with
most satisfaction ? The mind is the seat of wis^X
dom. Which way go the projects and contrivances ? \
whether are we more wise for the world, or for our
souls ! Ta <ra.px.os <ppovs<riv — they savour the things
of the flesh; so the word is rendered, Matt. 16. 23.
It is a great matter what our savour is ; what truths,
what tidings, what comforts, we do most relish, and
are most agreeable to us.
Now, to caution us against this carnal-minded-
ness, he shews the great misery and malignity of it,
and compares it with the unspeakable excellency
and comfort of spiritual-mindedness.
[1.] It is death, v. 6. It is spiritual death, the
certain way to eternal death. It is the death of the
soul ; for it is its alienation from God, in union and
communion with whom the life of the soul consists.
A carnal soul is a dead soul ; dead as a soul can die.
She that liveth in pleasure, is dead, (1 Tim. 5. 6.)
not only dead in law as guilty, but dead in state as
carnal. Death includes all misery ; carnal souls are
miserable souls. But to be spiritually minded,
qpovxfxa. tznvi/j.a.'T©' — a spiritual savour, the wis¬
dom that is from above, a principle of grace, is life
and peace; it is the felicity and happiness of the
soul. The life of the soul consists in its union with
spiritual things by the mind. A sanctified soul is a
living soul ; and that life is peace, it is a very com¬
fortable life. All the paths of spiritual wisdom are
paths of peace. It is life and peace in the other
world, as well as in this. Spiritual-mindedness is
eternal life and peace begun, and an assuring earnest
of the perfection of it.
[2.] It is enmity to God, ( v . 7.) and this is worse
ROMANS, VIII.
than the former. The former speaks the carnal
sinner a dead man, that is bad ; but this speaks him
a devil of a man. It is not only an enemy, but en¬
mity itself. It is not only the alienation of the soul
from God, but the opposition of the soul against
God ; it rebels against his authority, thwarts his de¬
sign, opposes his interest, spits in his face, spurns at
his bowels. Can there be a greater enmity ? An
enemy may be reconciled, but enmity cannot. How
should this humble us for, and warn us against, car-
nal-mindedness ! Shall we harbour and indulge that
which is enmity to God our Creator, Owner, Ruler,
and Benefactor ? To prove this, he urges, that it is
not subject to the law of God, neither indeed can be.
The holiness of the law of God, and the unholiness
of the carnal mind, are as irreconcilable as light to
darkness. The carnal man may, by the power of
divine grace, be made subject to the law of God, but
the carnal mind never can; that must be broken
and expelled. See how wretchedly the corrupt
will of man is enslaved to sin ; as far as the carnal
mind prevails, there is no inclination to the law of
God; therefore wherever there is a change wrought,
it is by the power of God’s grace, not by the free¬
dom of man’s will.
From hence he infers, ( y . 8.) They that are in
the flesh cannot please God. They that are in
a carnal unregenerate state, under the reigning
power of sin, cannot do the things that please God ;
wanting grace, the pleasing principle, and an in¬
terest in Christ, the pleasing Mediator. The very
sacrifice of the wicked is an abomination , Prov. 15.
8. Pleasing God is our highest end, of which they
that are in the flesh cannot but fall short ; they
cannot please him, nay they cannot but displease
him.
We may know our state and character,
[2.] By inquiring whether we have the Spirit of
God and Christ, or no; (y. 9.) Ye are not in the
flesh, but in the Spirit. This expresses states and
conditions of the soul vastly different. All the saints
have flesh, and spirit in them ; but to be in the flesh,
and to be in the Spirit, are contrary. It denotes our
being overcome and subdued by one of these prin¬
ciples. As we say, A man is in love, or in drink,
that is, overcome by them. Now the great question
is, whether we are in the flesh, or in the Spirit ; and
how may we come to know it ? Why, bv inquiring
whether the Spirit of God dwell in us. The Spirit
dwelling in us, is the best evidence of our being in
the Spirit, for the indwelling is mutual; (1 John 4.
16.) Dwelleth in God, and God in him.
The Spirit visits many that are unregenerate, with
his motions, which they resist and quench ; but in
alb that are sanctified he dwells; there he resides
and rules. He is there as a man at his own house,
where he is constant and welcome, and has the do¬
minion. / Shall we put this question to our owifi
hearts. Who dwells, who rules, who keeps house,
here ? Which interest has the ascendant ?
To this he subjoins a general rule of trial ; If any
man have not the Spirit of Christ, he is none of his.
To be Christ’s, to be a Christian indeed, one of his
children, his servants, his friends, in union with
him, is a privilege and honour which many pretend
to, that have no part nor lot in the matter. None
are his but those that have his Spirit ; that is, [1.]
That are spirited as he was spirited : are meek, and
lowly, and humble, and peaceable, and patient, and
charitable, as he was. We cannot tread in his steps
unless we have his Spirit ; the frame and disposition
of our souls must be conformable to Christ’s pattern.
[2.] That are actuated and guided by the Holy
Spirit of God, as a Sanctifier, Teacher, and Com¬
forter. Having the Spirit of Christ is the same with
having the Spirit of God to dwell in us. But those
two come much to one ; for all that are actuated by
Vol. vi. — 2 T
329
the Spirit of God as their rule, are conformable to
the Spirit of Christ as their pattern.
Now this description of the character of those to
whom belongs this first privilege of freedom from
condemnation, is to be applied to all the other privi¬
leges that follow.
10. And if Christ be in you, the body is
dead because of sin ; but the Spirit is life
because of righteousness. 11. But if the
spirit of him that raised up Jesus from the
dead dwell. in you, he that raised up Christ
from the dead shall also quicken your mor¬
tal bodies by his Spirit that dwelleth in you.
12. Therefore, brethren, we are debtors,
not to the flesh, to live after the flesh. 1 3.
For if ye live after the flesh, ye shall die:
but il ye through the Spirit do mortify the
deeds of the body, ye shall live. 14. For
as many as are led by the Spirit of God,
they are the sons of God. 15. For ye have
not received the Spirit of bondage again to
fear; but ye have received the Spirit of
adoption, whereby we cry, Abba, Father.
16. The Spirit itself beareth witness with
our spirit, that we are the children of God:
In these verses the apostle represents two more
excellent benefits, which belong to true believers.
I. Life. The happiness is not barely a negative
happiness, not to be condemned ; but it is positive,
it is an advancement to a life that will be the un¬
speakable happiness of the man; (r>. 10, 11.) If
Christ be in you. Observe, If the Spirit be in us,
Christ is in us. He dwells in the heart by faith,
Eph. 3. 17. Now we are here told what becomes
of the bodies and souls of those in whom Christ is.
1. We cannot say but that the body is dead ; it is
a frail, mortal, dying body, and it will be dead
shortly ; it is a house of clay, whose foundation is in
the dust. The life purchased and promised does
not immortalize the body in its present state.
It is dead, it is appointed to die, it is under a sen¬
tence of death : as we say, One that is condemned,
is a dead man. In the midst of life we are in death :
be our bodies ever so strong, and healthful and
handsome, they are as good as dead, (Heb. 11. 12.)
and this because of sin. It is sin that kills the body.
This effect the first threatening has ; (Gen. 3. 19.)
Dust thou art. Methinks, were there no other ar¬
gument, love to our bodies should make us hate sin,
because it is such an enemy to our bodies. The
death even of the bodies of the saints is a remaining
token of God’s displeasure against sin.
2. But the spirit, the precious soul, that is life ; it.
is now spiritually alive, nay it is life. Grace in the
soul is its new nature ; the life of the saint lies in the
soul, while the life of the sinner goes no farther than
the body. When the body dies, and returns to the
dust, the spirit is life ; not only living and immortal,
but swallowed up of life. Death to the saints is but
the freeing the heaven-born spirit from the clog and
load of this body, that it may be fit to partake of
eternal life. When Abraham was dead, yet God
was the God of Abraham, for even then his spirit
was life, Matt. 22. 31, 32. See Ps. 49. 15. And
this because of righteousness. The righteousness
of Christ imputed to them, secures the soul, the
better part, from death ; the righteousness of Christ
inherent in them, the renewed image of God upon
the soul, preserves it, and, by God’s ordination, at
death elevates it, and improves it, and makes it meet
330
ROMANS, VIII.
to partake of the inheritance of the saints in light.
The eternal life of the soul consists in the vision and
fruition of God, and both assimilating, for which the
soul is qualified by the righteousness of sanctifica¬
tion. I refer to Ps. 17. 15. I will behold thy face
in righteousness.
3. There is a life reserved too for the poor body
at last ; He shall also quicken your mortal bodies, v.
11. The Lord is for the body ; and though at death
it is cast aside as a despised broken vessel, a vessel
in which is no pleasure, yet God will have a desire
to the work of his hands, (Job 14. 15.) will remem¬
ber his covenant with the dust, and will not lose a
grain of it ; but the body shall be re-united to the
soul, and clothed with a glory agreeable to it. Vile
bodies shall be new fashioned, Phil. 3. 21. 1 Cor.
15. 42.
Two great assurances of the resurrection of the
body are mentioned.
( 1. ) The resurrection of Christ ; He that raised
up Christ from the dead, shall also quicken. Christ
rose as the head and first-fruits and forerunner of
all the saints, 1 Cor. 15. 20. The body of Christ
lay in the grave, under the sin of all the elect imput¬
ed, and broke through it. O grave, then, where is
thy victory ? It is in the virtue of Christ’s resurrec¬
tion that we shall rise.
(2.) The indwelling of the Spirit. The same
Spirit that raiseth the soul now, will raise the body
shortly ; by his Spirit that dwelleth in you . The
bodies of the saints are the temples of the Holy
Ghost, 1 Cor. 3. 16. — 6. 19. Now though these
temples may be suffered for a while to lie in ruins,
yet they shall be rebuilt again. The tabernacle of
David, which is fallen down, shall be repaired,
whatever great mountains may be in the way. The
Spirit, breathing upon dead and dry bones, will make
them live, and the saints even in their flesh shall see
God.
From hence the apostle by the way infers, how
much it is our duty to walk not after the flesh, but
after the Spirit, v. 12, 13. Let not our life be after
the wills and motions of the flesh.
Two motives he mentions here.
[1.] W e. are not debtors to the flesh; neither by
relation, gratitude nor any other bond or obligation.
We owe no suit or service to our carnal desires ; we
are indeed bound to clothe, and feed, and take care
of, the body, as a servant to the soul in the service
of God, but no further. We are not debtors to it;
the flesh never did us so much kindness as to oblige
us to serve it. It is implied that we are debtors to
Christ and to the Spirit : there we owe our all, all
we have, and all we can do, by a thousand bonds
and obligations. Being delivered from so great a
death by so great a ransom, we are deeply indebted
to our Deliverer. See 1 Cor. 6. 19, 20.
[2.] Consider the consequences, what will be at
the end of the way. Here are life and death, bless¬
ing and cursing, set before us.
If ye live after the flesh, ye shall die; die eter¬
nally. It is the pleasing, and serving, and gratify¬
ing, of the flesh, that is the ruin of souls ; that is the
second death. Dying indeed is the soul’s dying : the
death of the saints is but a sleep.
But on the' other hand, Ye shall live, live and be
happy to eternity ; that is the true life ; If ye through
the Spirit mortify the deeds of the body, subdue and
keep under all fleshly lusts and affections, deny your¬
selves in the pleasing and humouring of the body ;
and this through the Spirit ; we cannot do it without
the Spirit working it in us ; and the Spirit will not
do it without us doing our endeavour. So that in a
word we are put upon this dilemma, either to dis¬
please the body, or destroy the soul.
II. The Spirit of adoption is another privilege be¬
longing to those that are in Christ Jesus, v. 14 — 16.
All that are Christ’s are taken into the relation of
children to God, v. 14. Observe, 1. Their properly;
they are led by the Spirit of God ; as a scholar in his
learning is led by his tutor, as a traveller in his jour¬
ney is led by his guide, as a soldier in his engage¬
ments is led by his captain ; not driven as beasts,
but led as rational creatures ; drawn with the cords
of a man, and the bands of love. It is the undoubt¬
ed character of all true believers, that they are led
by the Spirit of God : having submitted themselves
in believing to his conduct, they do in their obedi¬
ence follow that conduct, and are sweetly led into
all truth and all duty. 2. Their privilege ; They
are the sons of God ; received into the number of
God’s children by adoption; owned and loved by
him as his children.
And those that are the sons of God, have the
Spirit.
(1.) To work in them the disposition of children ;
(y. 15.) Ye have not received the spirit of bondage
again to fear. Understand it, [1.] Of that spirit
of bondage which the Old Testament church was
under, by reason of the darkness and terror of that
dispensation. The veil signified bondage, 2 Cor.
3. 15. Compare v. 17. The Spirit of adoption was
not then so plentifully poured out as now; for the
law opened the wound, but little of the remedy.
Now you are not under that dispensation, you have
not received that Spirit. [2. ] Of that spirit of bond¬
age, which the saints were, many of them them¬
selves, under at their conversion, under the convic¬
tions of sin and wrath set home by. the Spirit ; as
they, (Acts 2. 37.) the jailer, (Acts 16. 30.) Paul,
Acts 9. 6. Then the Spirit himself was to the saints
a spirit of bondage ; “ But,” says the apostle, “ with
you this is over.” “God as a Judge,” says Dr.
Manton, “ by the spirit of bondage, sends us to
Christ as Mediator, and Christ as Mediator, by the
Spirit of adoption, sends us back again to God as a
Father.” Though a child of God may come under
fear of bondage- again, and may be questioning his
sonship, yet the blessed Spirit is not again a spirit of
bondage, for then he would witness an untruth.
But you have received the Spirit of adoption. Men
may give a charter of adoption ; but it is God’s pre¬
rogative, when he adopts, to give a Spirit of adop¬
tion ; the nature of children. The Spirit of adop¬
tion works in the children of God a filial love to God
as a Father, a delight in him, and a dependence
upon him, as a Father. A sanctified soul bears the
image of God, as the child bears the image of the
father.
Whereby we cry, Abba, Father. Praying is here
called crying ; which is not only an earnest, but a
natural expression of desire ; children that cannot
speak, vent their desires by crying. Now, the
Spirit teaches us in prayer to come to God as a
Father, with a holy humble confidence, embolden¬
ing the soul in that duty.
Abba, Father. Abba is a Syriac word signifying
father, or my father; tutm, a Greek word; and
why both, Abba, Father? Because Christ said so
in prayer, (Mark 14. 36.) Abba, Father: and we
have received the Spirit of the Son. It denotes an
affectionate endearing importunity, and a believing
stress laid upon the relation. Little children, beg¬
ging of their parents, can say little but Father ,
Father, and that is rhetoric enough. It also denotes,
that the adoption is common both to Jews and Gen¬
tiles ; the Jews call him Abba in their language ; the
Greeks may call him 7raT»g in their language ; for in
Christ Jesus there is neither Greek nor Jew.
(2. ) To witness to the relation of children, v. 16.
The former is the work of the Spirit as a Sanctifier,
this as a Comforter.
Beareth witness with our spirit. Many a man
has the witness of his own spirit to the goodness of
331
ROMANS, VIII
his state, who has not the concurring testimony of
the Spirit. Many speak peace to themselves, to
whom the God of heaven does not speak peace.
But they that are sanctified, have God’s Spirit wit¬
nessing with their spirits ; which is to be understood
not of any immediate extraordinary revelation, but
an ordinary work of the Spirit, in and by the means
of comfort speaking peace to the soul. This testi¬
mony is always agreeable to the written word, and
is therefore always grounded upon sanctification;
for the Spirit in the heart cannot contradict the
Spirit in the word. The Spirit witnesses to none
the privileges of children, who have not the nature
and disposition of children,
17. And if children, then heirs; heirs of
God, and joint-heirs with Christ ; if so be
that we suffer with him, that we may be
also glorified together. 18. For I reckon
that the sufferings of this present time are
not worthy to be compared with the glory
which shall be revealed in us. 19. For
the earnest expectation of the creature
waiteth for the manifestation of the sons of
God. 20. F or the creature was made sub-
ject to vanity, not willingly, but by reason
of him who hath subjected the same in
hope, 21. Because the creature itself also
shall be delivered from the bondage of
corruption into the glorious liberty of the
children of God. 22. For we know that
the whole creation groaneth and travaileth
in pain together until now. 23. And not
only they , but ourselves also, which have
the first-fruits of the Spirit, even we our¬
selves groan within ourselves, waiting for
the adoption, to wit , the redemption of our
body. 24. F or we are saved by hope : but
hope that is seen is not hope : for what a
man seeth, why doth he yet hope for ? 25.
But if we hope for that we see not, then do
we with patience wait for it.
In these words, the apostle describes a fourth il¬
lustrious branch of the happiness of believers, that
is, a title to the future glory. This is fitly annexed
to our sonship ; for as the adoption of sons entitles us
to, so the disposition of sons fits and prepares us for,
that glory.
If children , then heirs , v. 17. In earthly inhe¬
ritances this rule does not hold, only the first-born
are heirs ; but the church is a church of first-born,
for they are all heirs. Heaven is an inheritance
that all the saints are heirs to. They do not come
to it as purchasers, by any merit or procurement of
their own ; but as heirs, purely by the act of God ;
for God makes heirs. The saints are heirs, though
in this world they are heirs under age ; see Gal. 4.
1, 2. Their present state is a state of education and
preparation for the inheritance. How comfortable
should this be to all the children of God, how little
soever they have in possession, that, being heirs,
they have enough in reversion !
But the honour and happiness of an heir lies in the
value and worth of that which he is heir to ; we read
of those that inherit the wind ; and therefore we
have here an abstract of the premises.
I. Heirs of God. The Lord himself is the por¬
tion of the saints’ inheritance ; (Ps. 16. 5.) a goodly
heritage, v 6 The saints are spiritual priests,
that have the Lord for their inheritance, Num. 18.
20. The vision of God and the fruition of God make
up the inheritance the saints are heirs to. God him¬
self will be with them, and will be their God, Rev.
21. 3.
II. Joint-heirs with Christ. Christ, as Mediator,
is said to be the heir of all things, (Heb. 1. 2.) and
true believers, by virtue of their union with him,
shall inherit all things, Rev. 21. 7. They that now
partake of the Spirit of Christ as his brethren, shall
as his brethren partake of his glory, (John 17. 24. )
shall sit down with him upon his throne, Rev. 3. 21.
Lord, what isman, that thou shouldest thus magnify
him ! Now, this future glory is further spoken of,
as the reward of present sufferings, and as the ac¬
complishment of present hopes.
1. As the reward of the saints’ present sufferings ;
and it is a rich reward ; If so be that we suffer with
him, (v. 17.) or, forasmuch as we suffer with him.
The state of the church in this world always is, but
was then especially, an afflicted state ; to be a Chris¬
tian, was certainly to be a sufferer. Now, to com¬
fort them in reference to those sufferings, he tells
them that they suffered with Christ, for his sake, for
his honour, and for the testimony of a good con¬
science ; and we shall be glorified with him. Those
that suffered with David in his persecuted state,
were advanced by him and with him when he came
to the crown ; see 2 Tim. 2. 12. See the gains of
suffering for Christ ; though we may be losers for
him, we shall not, we cannot, be losers by him in
the end. This the gospel is filled with the assur¬
ances of. Now, that suffering saints may have
strong supports and consolations from their hopes of
heaven, he holds the balance, (u. 18.) in a compari¬
son between the two, which is observable.
(1.) In one scale he puts the sufferings of this
firesent time. The sufferings of the saints are but
sufferings of this present time, strike no deeper than
the things of time, last no longer than the present
time ; (2 Cor. 4. 17. ) light affliction, and but for a
moment. So that on the sufferings he writes tekel,
weighed in the balance, and found light.
(2.) In the other scale he puts the glory ; and
finds that a weight, ah exceeding and eternal weight ;
glory that shall be revealed. In our present state
we come short, not only in the enjoyment, but in the
knowledge, of that glory ; (1 Cor. 2. 9. 1 John 3. 2.)
it shall be revealed. It surpasses all that we have
yet seen or known : present vouchsafements are
sweet and precious, very precious, very sweet ; but
there is something to come, something behind the
curtain, that will outshine all. Shall be revealed in
us ; not only revealed to us, to be seen, but revealed
in us, to be enjoyed. The kingdom of God is with¬
in you, and will be so to eternity.
(3.) He determines the sufferings not worthy to
be compared with the glory — t>,v
They cannot merit that glory ; and if suffering for
Christ will not merit, much iess will doing. They
should not at all deter and frighten us from the dili¬
gent and earnest pursuit of that glory. The suffer¬
ings are small and short, and concern the body only :
but the glory is rich and great, and concerns the
soul, and is-eternal.
This he reckons. I reckon — xoylfo/uau. It is not
a rash and sudden determination, but the product • f
a very serious and deliberate consideration. He
had reasoned the case within himself, weighed the
arguments on both sides, and thus at last resolves
the point. O how vastly different are the sentence
of the word and the sentiment of the world, concern¬
ing the sufferings of this present time !
I reckon, as an arithmetician that is balancing an
account; he first sums up what is disbursed for
Christ in the sufferings of this present time, and
finds they come to very little ; he then sums up what
332
ROMANS, VIII.
is secured to us by Christ in the glory that shall be
revealed, and that he finds an infinite sum, trans¬
cending all conception, the disbursement abundantly
made up, and the losses infinitely countervailed.
And who would be afraid then to suffer for Christ,
Avho, as he is beforehand with us in suffering, so he
will not be behindhand with us in recompense ?
Now Paul was as competent a judge of this point
as ever any mere man was. He could reckon not
by art only, but by experience ; for he knew both.
He knew what the sufferings of this present time
were ; see 2 Cor. 11. 23 — 28. He knew what the
glory of heaven is ; see 2 Cor. 12. 3, 4. And upon
the view of both, he gives this judgment here.
There is nothing like a believing view of the glory
which shall be revealed, to support and bear up the
spirit under all the sufferings of this present time.
The reproach of Christ appears riches to those who
have respect to the recompense of reward, Heb.
11. 26.
2. As the accomplishment of the saints’ present
hopes and expectations, v. 19, &c. As the saints
are suffering for it, so they are waiting for it. Hea¬
ven is therefore sure ; for God by his Spirit, would
not raise and encourage those hopes only to defeat
and disappoint them ; he will establish that word j
unto his servants, on which he has caused them to
hope, (Ps. 119. 49.) and heaven is therefore sweet;
for if hope deferred makes the heart sick, surely
when the desire comes it will be a tree of life, Prov.
13. 12.
Now he observes an expectation of this glory ;
( 1. ) In the creatures, v. 19 — 22. That must needs
be a great transcendent glory, which all the crea¬
tures are so earnestly expecting and longing for.
This observation in these verses has some difficulty
in it, which puzzles interpreters a little : and the
more, because it is a remark not made in any other
sci^pture, with which it might be compared.
By the creature here we understand, not as some
do, the Gentile world, and their expectation of
Christ and the gospel ; which is an exposition very
foreign and forced ; but the whole frame of nature,
especially that of this lower world ; the whole crea¬
tion, the compages of inanimate and sensible crea¬
tures ; which, because of their harmony and mutual
dependence, and because they all constitute and
make up one world, are spoken of in the singular
number as the creature. The sense of the apostle
in these four verses we may take in these observa¬
tions :
[1.] That there is a present vanity, which the
creature, by reason of the sin of man, is made sub¬
ject to, v. 20. When man sinned, the ground was
cursed for man’s sake, and with it all the creatures
(especially of this lower world, where our acquaint¬
ance lies) became subject to that curse ; became
mutable and mortal. Under the bondage of corrup¬
tion, v. 21. There is an impurity, deformity, and
infirmity, which the creature has contracted by the
fall of man : the creation is sullied and stained, much
of the beauty of the world gone. There is an enmity
of one creature to another ; they are all subject to
continual alteration and decay of the individuals,
liable to the strokes of God’s judgments upon man.
When the world was drowned, and almost all the
creatures in it, surely then it was subject to vanity
indeed. The whole species of creatures is designed
for, and is hastening to, a total dissolution by fire.
And it is not the least part of their vanity and bond¬
age, that they are used, or abused rather, by men
as instruments of sin. The creatures are often
abused to the dishonour of their Creator, the hurt
of his children, or the service of his enemies. When
the creatures are made the food and fuel of our lusts,
they are subject to vanity, they are captivated by
the law of sin.
And this, not willingly , not of their own choice ;
all the creatures desire their own perfection and
consummation. When they are made instruments
of sin, it is not willingly. Or, They are thus capti¬
vated, not for any sin of their own, which they had
committed, but for man’s sin ; By reason of him who
hath subjected the same. Adam did it meritoriously ;
the creatures being delivered to him, when he by
sin delivered himself, he delivered them likewise
into the bondage of corruption. God did it judi¬
cially ; he passed a sentence upon the creatures for
the sin of man, by which they became subject. And
this yoke (poor creatures) they bear in hope that it
will not be so always. ’Et’ tKirU't, ot / sou, &c. — in
hope that the creature itself; so many Greek copies
join the words. We have reason to pity the poor
creatures, that for our sin are become subject to
vanity.
[2.] That the creatures groan and travail in pain
together under this vanity and corruption, v. 22.
It is a figurative expression. Sin is a burthen to the
whole creation ; the sin of the Jews, in crucifving
Christ, set the earth a quaking under them. The
idols were a burthen to the weary beast, Isa. 46. 1.
There is a general outcry of the whole creation
against the sin of man : the stone crieth out of the
wall, (Hab. 2. 11.) the land cries, Job 31. 38.
[3.] That the creature, that is now thus bur-
thened, shall, at the time of the restitution of all
things, be delivered from this bondage into the glori¬
ous liberty of the children of God ; (v. 21.) they shall
no more be subject to vanity and corruption, and the
other fruits of the curse ; but, on the contrary, this
lower world shall be renewed : when there will be
new heavens, there will be a new earth ; (2 Pet. 3.
13. Rev. 21. 1.) and there shall be a glory conferred
upon all the creatures, which shall be (in the pro¬
portion of their natures) as suitable and as great an
advancement as the glory of the children of God
shall be to them. The fire at the last day shall be
a refining, not a destroying, annihilating fire. What
comes of the souls of brutes, that go downward,
none can tell. But it should seem by the scripture
there will be some kind of restoration of them. And
if it be objected. What use wTill they be of to glo¬
rified saints ? we may suppose them of as much use
as they were to Adam in innocency ; and if it be
only to illustrate the wisdom, power, and goodness,
of their Creator, that is enough. Compare with
this, Ps. 96. 10 — 13. — 98. 7 — 9. Let the heavens re¬
joice before the Lord, for he cometh.
[4.] That the creature doth therefore earnestly
expect and wait for the manifestation of the chil¬
dren of God, v. 19. Observe, At the second com¬
ing of Christ there will be a manifestation of the
children of God. Now the saints are God’s hidden
ones, the wheat seems lost in a heap of chaff ; but
then they shall be manifested. It does not yet ap¬
pear what we shall be, (1 John 3. 2.) but then the
glory shall be revealed. The children of God shall
appear in their own colours. And this redemption
of the creature is reserved till then ; for as it was
with man, and for man, that they fell under the
curse, so with man, and for man, they shall be de¬
livered. All the curse and filth that now adhere to
the creature, shall be done away then when those
that have suffered with Christ upon earth, shall
reign with him upon the earth. This the whole
creation looks and longs for ; and it may serve as a
reason why now a good man should be merciful to
his beast.
(2.) In the saints, who are new creatures, v. 23 —
25. Observe,
[1.] The grounds of this expectation in the saints.
It is our having received the first-fruits of the Spirit;
which both quickens our desires, and encourages
our hopes, and both w^ys raises our expectations.
333
ROMANS, VIII.
The first-fruits did both sanctify and insure the
lump. Grace is the first-fruits of glory, it is glory
begun. We, having received such clusters in this
wilderness, cannot but long for the full vintage in
the heavenly Canaan. JVot only they ; not only the
creatures, who are not capable of such a happiness
as the first-fruits of the Spirit ; but even we, who
have such present rich receivings, cannot but long
for something more and greater. In having the
first-fruits of the Spirit, we have that which is very
precious ; but we have not all we would have.
We groan within ourselves ; which denotes the
strength and secrecy of these desires : not making a
loud noise, as the hypocrites howling upon the bed
for corn and wine, but with silent groans, which
pierce heaven soonest of all. Or, We groan among
ourselves. It is the unanimous vote, the joint de¬
sire of the whole church, all agree in this ; Come ,
Lord Jesus, come quickly. The groaning denotes a
very earnest and importunate desire, the soul pained
with the delay. Present receivings and comforts
are consistent with a great many groans ; not as the
pangs of one dying, but as the throes of a woman in
travail ; groans that are symptoms of life, not of
death.
[2.] The object of this expectation. What is it
we are thus desiring and waiting for l What would
we have. ? The adoption, to wit, the redemption of
our body. Though the soul be the principal part
of the man, yet the Lord has declared himself for
the body also, and has provided a great deal of ho¬
nour and happiness for the body. The resurrec¬
tion is here called the redemption of the body. It
shall then be rescued from the power of death and
the grave, and the bondage of corruption ; and
though a vile body, yet it shall be refined and beauti¬
fied, and made like that glorious body of Christ,
Phil. 3. 21. 1 Cor. 15. 42.
This is called the adoption. First, It is the adop¬
tion manifested before all the world, angels and
men. Now are we the sons of God, but it does not
yet appear, the honour is now clouded ; but then
God will publicly own all his children. The deed
of adoption, which is now written, signed, and seal¬
ed, will then be recognized, proclaimed, and pub¬
lished. As Christ was, so the saints will be, de¬
clared to be the sons of God with power, by the re¬
surrection from the dead, ch. 1. 4. It will then be
put past dispute. Secondly, It is the adoption per¬
fected and completed. The children of God have
bodies as well as souls ; and till those bodies are
brought into the glorious liberty of the children of
God, the adoption is not perfect. But then it will
be complete, when the Captain of our salvation shall
oring the many sons ta glory, Heb. 2. 10.
This is that which we expect, which our flesh
rests in hope of, Ps. 16. 9, 10. All the days of our
appointed time, we are waiting till this change
comes, when he shall call, and we shall answer, and
he will have a desire to the work of his hands, Job
14. 14, 15.
[3.] The agreeableness of this to our present
state, v. 24, 25. Our happiness is not in present
possession; JVe are saved by hope. In this, as in
other things, God hath made our present state a
state of trial and probation — that our reward is out
of sight. Those that will deal with God, must deal
upon trust It is acknowledged that one of the prin¬
cipal graces of a Christian, is hope, (1 Cor. 13. 13.)
which necessarily implies a good thing to come,
which is the object of that hope. Faith respects
the promise, hope the thing promised. Faith is the
evidence, hope the expectation, of things not seen.
Faith is the mother of hope.
We do with patience wait. In hoping for this glory,
we have need of patience, to bear the sufferings we
meet with in the way to it, and the delays of it. Our
way is rough and long ; but he that shall come, will
come, and will not tarry ; and therefore though he
seem to tarry, it becomes us to wait for him.
26. Likewise the Spirit also helpeth our
infirmities : for we know not what we should
pray for as we ought : but the Spirit itself
maketh intercession for us with groanings
which cannot be uttered. 27. And he that
searcheth the hearts knoweth what is the
mind of the Spirit, because he maketh in¬
tercession for the saints, according to the
will of God. 28. And we know that all
things work together for good to them that
love God, to them who are the called ac¬
cording to his purpose.
The apostle here suggests two privileges more,
which true Christians are entitled to.
I. The help of the Spirit in prayer. While we
are in this world, hoping and waiting for what we
see not, we must be praying. Hope supposes desire,
and that desire offered up to God is prayer; we
groan. Now observe,
1. Our weakness in prayer ; We know not what
we should pray for as we ought. (1.) As to the
matter of our requests, we know not what to ask.
We are not competent judges of our own condition :
Who knows what is good for a man m this life ? Eccl.
6. 12. We are short-sighted, and very much biassed
in favour of the flesh, and apt to separate the end
from the way. Ye know not what ye ask, Matt. 20.
22. We are like foolish children, that are ready
to cry for fruit before it is ripe, and fit for them ; see
Luke 9. 54, 55. (2. ) As to the manner, we know not
how to pray as we ought. It is not enough that we
do that which is good, but we must do it well ; seek
in a due order : and here we are often at a loss ;
graces are weak, affections cold, thoughts wander¬
ing : and it is not always easy to find the heart to
pray, 2 Sam. 7. 2 7. The apostle speaks of this in
the first person ; We know not. He puts himself
among the rest. F oily, and weakness, and distrac¬
tion in prayer, are that which all the saints are com¬
plaining of. If so great a saint as Paul knew not what
to pray for, what little reason have we to go forth
about that duty in our own strength !
2. The assistances which the Spirit gives us in that
duty. He helps our infrmities ; meant especially of
our praying infirmities, which most easily beset us
in that duty, against which the Spirit helps. The
Spirit in the word helps ; many rules and promises
there are in the word tor our help ; the Spirit in the
heart helps, dwelling in us, working in us, as a Spirit
of grace and supplication ; especially with respect
to the infirmities we are under when we are in a
suffering state, when our faith is most apt to fail ; for
this end the Holy Ghost was poured out. Helpeth ,
cuvav'UKct/uSdvtTcLi — heaves with us, over-against us,\
helps as we help one that would lift up a burthen, by
lifting over-against him at the other end ; helps with
us, with us doing our endeavour, putting forth the
strength we have. We must not sit still, and expect
that the Spirit should do all ; when the Spirit goes
before us, we must bestir ourselves. \\ e cannot
without God, and he will not without us.
What help ? Why, the Spirit itself makes inter¬
cession for us, dictates our requests, indites our peti¬
tions, draws up our plea for us. Christ intercedes
for us in heaven, the Spirit intercedes for us in our
hearts ; so graciously has God provided for the en¬
couragement of the praying remnant. The Spirit,
as an enlightening Spirit, teaches us what to pray
for ; as a sanctifying Spirit, works and excites pray -
334
ROMANS, VIII.
ing graces ; as a comforting Spirit, silences our fears,
and helps us over all our discouragements. The Holy
Spirit is the Spring of all our desires and breathings
toward God. Now this intercession which the Spirit
makes is,
(1. ) With groanings that cannot be uttered . The
strength and fervency of those desires which the
Holy Spirit works, are hereby intimated. There
may be praying in the Spirit, where there is not a
word spoken ; as Moses prayed, (Exod. 14. 15.) and
Hannah, 1 Sam. 1. 13.
It is not the rhetoric and eloquence, but the faith
and fervency, of our prayers, that the Spirit works,
as an intercessor, in us. Cannot be uttered ; they
are so confused, the soul is in such a hurry with
temptations and troubles, we know not what to say,
nor how to express ourselves. Here is the Spirit in¬
terceding with groans that cannot be uttered. When
we can but cry, Abba, Father, and refer ourselves to
him with a holy humble boldness, this is the work
of the Spirit.
(2.) According to the will of God, v. 27. The
Spirit in the heart never contradicts the Spirit in the
word. Those desires that are contrary to the will
of God, do not come from the Spirit. The Spirit
interceding in us evermore melts our wills into the
will of God. Not as I will but as thou wilt .
3. The sure success of these intercessions; He
that searches the heart, knoweth what is the mind of
the Spirit, v. 27.
To a hypocrite, all whose religion lies in his
tongue, nothing is more dreadful than that God
searches the heart and sees through all his disguises.
To a sincere Christian, who makes heart- work of
his duty, nothing is more comfortable than that God
searches the heart, for then he will hear and answer
those desires which we want words to express. He
knows what we have need of before we ask, Matt.
6. 8. He knows what is the mind of his own Spirit
in us. And as he always hears the Son interceding
for us, so he always hears the Spirit interceding in
us, because his intercession is according to the will
of God.
What could have been done more for the comfort
of the Lord’s people, in all their addresses to God ?
Christ had said, “ Whatever you ask the Father ac¬
cording to his will, he will give it you.” But how
shall we learn to ask according to his will ? Why
the Spirit will teach us that. Therefore it is, that
the seed of Jacob never seek in vain.
II. The concurrence of all providences for the
good of those that are Christ’s, v. 28. It might be
objected, that, notwithstanding all these privileges,
we see believers compassed about with manifold
afflictions ; though the Spirit makes intercession for
them, yet their troubles are continued. It is very
true ; but in this the Spirit’s intercession is always
effectual, that, however it goes with them, all this is
working together for their good. Observe here,
1. The character of the saints, who are interested
in this privilege ; they are here described by such
properties as are common to all that are truly sanc¬
tified.
(1.) They love God. This includes all the out¬
goings of the soul’t affections toward God as the
chiefest good and highest end. It is our love to God
that makes every providence sweet, and therefore
profitable. Those that love God, make the best of
all he does, and take all in good part.
(2.) They are the called according to his purpose ;
effectually called according to the eternal purpose.
The call is effectual, not according to any merit or
desert of our’s, but according to God’s own gracious
purpose.
2. The privilege of the saints, that all things work
together for good to them, that is, all the providences
of God that concern them. All that God performs
he performs for them, Ps. 57. 2. Their' sins are
not of his performing, therefore not intended here,
though his permitting of sin is made to work for their
good, 2 Chron. 32. 31. But all the providences of
God are their’s ; merciful providences, afflicting
providences, personal, public : they are all for good ;
perhaps for temporal good, as Joseph’s troubles;
however for spiritual and eternal good. That is good
for them, that does their souls good. Either directly
or indirectly, every providence has a tendency to the
spiritual good of those that love God ; breaking them
off from sin, bringing them nearer to God, weaning
them from the world, fitting them for heaven^-"
Work together. They work, as physic works upon
the body, various ways, according to the intention of
the physician ; but all for the patient’s good. They
work together, as several ingredients in a medicine
concur to answer the intention. God hath set the
one over against the other; (Eccl. 7. 14.) c-on^yt!,
a verb singular, with a noun plural, denoting the
harmony of Providence and its uniform designs, all
the wheels as one wheel, Ezek. 10. 13.
He worketh all things together for good ; so some
read it. It is not from any specific quality in the pro¬
vidences themselves, but from the power and grace
of God working in, with, and by, these providences.
All this we know ; know it for a certainty, from
the word of God, from our own experience, and
from the experience of all the saints.
29. For whom he did foreknow, he also
did predestinate to be conformed to the
image of his Son, that he might be the first¬
born among many brethren. 30. Moreover
whom he did predestinate, them he also
called : and whom he called, them he also
justified : and whom he justified, them he
also glorified.
The apostle, having reckoned up so many ingre¬
dients of the happiness of true believers, comes here
to represent the ground of them all, which he lays
in predestination. These precious privileges are con¬
veyed to us by the charter of the covenant, but they
are founded in the counsel of God, which infallibly
secures the event. That Jesus Christ, the purchaser,
might not labour in vain, nor spend his strength and
life for nought and in vain, there is a remnant given
him, a seed that he shall see, so that the good plea¬
sure of the Lord shall prosper in his hands. For
the explication of which, he here sets before us the
order of the causes of our salvation, a golden chain,
which cannot be broken. There are four links of it.
I. Whom he did foreknow, he also did predesti¬
nate to be conformed to the image of his Son. All that
God designed for glory and happiness as the end,
he decreed to grace and holiness as the way. Not,
whom he did foreknow to be holy, them he predes¬
tinated to be so. The counsels and decrees of God
do not truckle to the frail and fickle will of men ;
no, God’s foreknowledge of the saints is the same
with that everlasting love wherewith he is said to
have loved them, ier. 31. 3. God’s knowing his
people is the same with his owning of them, Ps. 1. 6.
John 10. 14. 2 Tim. 2. 19. See ch. 11. 2. Words
of knowledge often in scripture denote affection : so
here : Elect according to the foreknowledge of God,
1 Pet. 1. 2. And the same word is rendered fore¬
ordained, 1 Pet. 1. 20. Whom he did foreknow, that
is, whom he designed for his friends and favourites.
/ know thee by name, said God to Moses, Exod. 33.
12. Now those whom God thus foreknew, he did
predestinate to be conformed to Christ.
1. Holiness consists in our conformity to the image
ot Christ That takes in the whole of sanctification,
335
HOMANS, VIII.
of which Christ is the great pattern and samplar.
To be spirited as Christ was, to walk and live as
Christ did, to bear our sufferings patiently as Christ
did. Christ is the express image of his Father, and
the saints are conformed to the image of Christ.
Thus it is by the mediation and interposal of Christ,
that we have God’s love restored to us, and God’s
likeness renewed upon us, in which two things con¬
sists the happiness of man.
2. All that God hath from eternity foreknown with
favour, he hath predestinated to this conformity. It
is not we that can conform ourselves to Christ ; our
giving of ourselves to Christ takes rise in God’s
giving of us to him : and in giving us to him, he pre¬
destinated us to be conformable to his image. It is a
mere cavil therefore to call the doctrine of election,
a licentious doctrine ; and to argue, that it gives en¬
couragement to sin, as if the end were separated
from the way, and happiness from holiness. None
can know their election but by their conformity to
the image of Christ ; for all that are chosen are
chosen to sanctification ; (2 Thess. 2. 13. ) and surely
it cannot be a temptation to any to be conformed to
the world, to believe that they were predestinated
to be conformed to Christ.
3. That which is herein chiefly designed, is, the
honour of Jesus Christ, that he might be the First¬
born among many brethren; that Christ might have
the honour of being the great pattern, as well as the
great prince ; and in this, as in other things, might
have pre-eminence. It was in the first-born that all
the children were dedicated to God under the law ;
the first-born was the head of the family, on whom
all the rest did depend : now in the family of the
saints, Christ must have the honour of being the
first-born. And blessed be God that there are many
brethren ; though they seem but a few in one place,
at one time, yet, when they come all together, they
will be a great many.
There is therefore a certain number firedestinated,
that the end of Christ’s undertaking might be infalli¬
bly secured. Had the event been left at uncertainties
in the divine counsels, to depend upon the contingent
turn of man’s will, Christ might have been the first¬
born among but few or no brethren ; a captain without
soldiers, and a prince without subjects : to prevent
which, and to secure to him many brethren , the de¬
cree is absolute, the thing ascertained, that he might
be sure to see his seed ; there is a remnant predesti¬
nated to be conformed to his image ; which decree
will certainly have its accomplishment in the holi¬
ness and happiness of that chosen race ; and so, in
spite of all the opposition of the powers of darkness,
Christ will be the first-born among many, very many
brethren. •
II. Whom he did predestinate, them he also called.
Not only with the external call, (so many are called,
that were not chosen, Matt. 20. 16. — 22. 14. ) but with
the internal and effectual call. The former comes
to the ear only, but this to the heart. All that God
did from eternity predestinate to grace and glory, he
does, in the fulness of time, effectually call. The
call is then effectual, when we come at the call ; and
we then come at the call, when the Spirit draws us,
convinces the conscience of guilt and wrath, en¬
lightens the understanding, bows the will, persuades
and enables us to embrace Christ in the promises,
makes us willing in the day of his power. It is an
effectual call from self and earth, to God and Christ
and heaven, as our end ; from sin and vanitv, to grace
and holiness and seriousness as our way. This is the
gospel call.
Them he called, that the purpose of God, accord¬
ing to election, might stand ; we are called to that
to which we were chosen. So that the only way to
make our election sure, is, to make sure our calling,
2 Pet. l. 10.
III. Whom he called, them he also justified. All
that are effectually called, are justified ; absolved
from guilt, and accepted as righteous through Jesus
Christ. They are recti in curia — right in court ; no
sin that ever they have been guilty of, shall come
against them, to condemn them. The book is crossed,
the bond cancelled, the judgment vacated, the at
tainder reversed ; and they are no longer dealt with
as criminals, but owned and loved as friends and
favourites. Blessed is the man whose iniquity is thus
forgiven. None are thus justified but those that are
effectually called. Those that stand it out against
the gospel call, abide under guilt and wrath.
IV. Whom he justified, them he also glorified.
The power of corruption being broken in effectual
calling, and the guilt of sin removed in justification,
all that which hinders is taken out of the way, and
nothing can come between that soul and glorv. Ob¬
serve, It is spoken of as a thing done, he glorified ,
because of the certainty of it ; he hath saved us, and
called us with a holy calling.
In the eternal glorification of all the elect, God’s
design of love has its full accomplishment. This
was what he aimed at all along — to bring them to
heaven. Nothing less than that glory would make
up the fulness of his covenant-relation to them as
God ; and therefore, in all he does for them, and in
them, he has this in his eye. Are they chosen ? It
is to salvation. Called ? It is to his kingdom and
glory. Begotten again ? It is to an inheritance in¬
corruptible. Afflicted ? It is to work for them this
exceeding and eternal weight of glory.
Observe, The author of all these is the same. It
is God himself that predestinated, calleth, justifieth,
glorifieth ; so the Lord alone did lead him, and there
was no strange God with him. Created wills are so
veiy fickle, and created powers so very feeble, that
if any of these did depend upon the creature, the
whole would shake. But God himself hath under¬
taken the doing of it from first to last, that we might
abide in a constant dependence upon him and sub¬
jection to him, and ascribe all the praise to him ;
that every crown may be cast before the throne.
This is a mighty encouragement to our faith and
hope ; for, as for God, his way, his work, is perfect ;
he that hath laid the foundation, will build upon it ;
and the top-stone will at length be brought forth with
shoutings, and it will be our eternal work to cry,
Grace, grace to it.
31. What shall we then say to these
things ? If God be for us, who can be against
us ? 32. He that spared not his own Son,
but delivered him up for us all, how shall he
not with him also freely give us all things ?
33. Who'shall lay any thing to the charge
of God’s elect? It is God that justifieth.
34. Who is he that condemneth ? It is Christ
that died, yea rather, that is risen again,
who is even at the right hand of God, who
also maketh intercession for us. 35. Who
shall separate us from the love of Christ ?
Shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword ?
36. As it is written, For thy sake we are
killed all the day long ; we are accounted as
sheep for the slaughter. 37. Nay, in all
these things we are more than conquerors
through him that loved us. 38. For I am
persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor
336
ROMANS, VIII.
things present, nor things to come, 39. Nor
height, nor depth, nor any other creature,
shall be able to separate us from the love of
God, which is in Christ Jesus our Lord.
The apostle closes this excellent discourse upon
the privileges of believers with a holy triumph, in
the name of all the saints.
Having largely set forth the mystery of God’s love
to us in Christ, and the exceeding great and pre¬
cious privileges we enjoy by him, he concludes like
an orator ; What shall we then say to these things ?
What use shall we make of all that has been said ?
He speaks as one amazed and swallowed up with the
contemplation and admiration of it, wondering at the
height and depth, and length and breadth, of the
love of Christ, which passeth knowledge. The more
we know of other things, the less we wonder at
them ; but the further we are led into an acquaint¬
ance with gospel-mysteries, the more we are affect¬
ed with the admiration of them. If Paul were at a
loss what to say to these things, no marvel if we be.
And what does he say ; Why, if ever Paul rode
in a triumphant chariot on this side heaven, here it
was : with such a holy height and bravery of spirit,
with such a fluency and copiousness of expression,
does he here comfort himself and all the people of
God, upon the consideration of these privileges.
In general, he here makes a challenge, throws
down the gauntlet, as it were, dares all the enemies
of the saints to do their worst : If God be for us,
who can be against us ? The ground of the chal¬
lenge is God’s being for us ; in that he sums up all our
privileges. That includes all, that God is for us ; not
only reconciled to us, and so not against us, but in
covenant with us, and so engaged for us ; all his
attributes for us, his promises for us ; all that he is,
and has, and does, is for his people. He performs all
things for them. He is for them, even when he
seems to act against them.
And if so, who can be against us, so as to prevail
against us, so as to hinder our happiness ? Be they
ever so great and strong, ever so many, ever so
mighty, ever so malicious, what can they do ? While
God is for us, and we keep in his love, we may with
a holy boldness defy all the powers of darkness. Let
Satan do his worst, he is chained ; let the world do
its worst, it is conquei'ed : principalities and powers
are spoiled and disarmed, and triumphed over, in
the cross of Christ. Who then dares fight against
us, while God himself is fighting for us ? And this
we say to these things, this is the inference we draw
from these premises. More particularly,
I. We have supplies ready in all our wants; ( v .
32.) He that spared, &c. Who can be against us,
to strip us, to deprive us of our comforts ? Who
can cut off our streams, while we have a fountain to
go to ?
1. Observe what God has done for us, on which
our hopes are built ; He spared not his own Son.
When he was to undertake our salvation, the F ather
Avas willing to part with him, did not think him too
precious a gift to bestow for the salvation of poor
souls ; now we may knoAv that he loves us, in that
he hath not withheld his Son, his own Son, his only
Son, from us, as he said of Abraham, Gen. 22. 12.
If nothing less will save man, rather than man shall
perish, let him go, though it were out of his bosom.
Thus did he deliver him up for us all, for all the
elect, for us all ; not only for our good, but in our
stead, as a sacrifice of atonement to be a propitia¬
tion for sin. When he had undertaken it, he did not
spare him. Though he Avere his own Son, yet, being
made sin for us, it pleased the Lord to bruise him.
'Ovx tqxitrstlo — he did not abate him a farthing of that
great debt, but charged it home. Awake, O sword.
He did not spare his own Son that served him , that
he might spare us, though Ave have done him so
much disservice.
2. What Ave may therefore expect he will do. He
Avill with him freely give us all things. (1.) It is
implied, that lie Avill give us Christ, for other things
are bestowed with him : not only with him given for
us, but with him given to us. He that put himself
to so much charge to make the purchase for us,
surely Avill not hesitate at making the application to
us. (2.) He Avill with him freely give us all things,
all things that he sees to be needful and necessary
for us ; all good things, and more Ave Avould not de¬
sire, Ps. 34. 10. And Infinite Wisdom shall be the
judge, Avhether it be good for us, and needful for us,
or no. Freely give ; freely, Avithout reluctancy ;
he is ready to give, meets us Avith his favours ; and
freely, without recompense, Avithout money, and
without price
How shall he not? Can it be imagined that ht
should do the greater, and not do the lesser ? That
he should give so great a gift for us when we Avere
enemies, and should deny us any good thing, now
that through him Ave are friends and children ?
Thus may we by faith argue against our fears oi
Avant. He that hath prepared a crown and kingdom
for us, Avill be sure to give us enough to bear our
charges in the way to it. He that hath designed
us for the inheritance of sons Avhen Ave come to age,
will not let us Avant necessaries in the mean time.
II. We have an answer ready to all accusations,
and a security against all condemnations ; (y. 33,
34.) Who shall lay any thing? Doth the laAV accuse
them ? Do their own consciences accuse them ? Is
the devil, the accuser of the brethren, accusing them
before our God day and night ? This is enough to
answer all those accusations, It is God that justijieth.
Men may justify themselves, as the Pharisees did,
and yet the accusations may be in full force against
them ; but if God justifies, that ansAvers all. He is
the judge, the king, the party offended, and his
judgment is according to truth, and sooner or later
all the Avorld will be brought to be of his mind ; so
that Ave may challenge all our accusers to come and
put in their charge. This overthroAvs them all ; it
is God, the righteous faithful God, that justifieth.
Who is he that condemnetli ? Though they cannot
make good the charge, yet they will be ready to con¬
demn ; but Ave have a plea ready to move in arrest
of judgment, a plea which cannot be overruled.
It is Christ that died, &c. It is by virtue of our
interest in Christ, our relation to him, and our union
with him, that Ave are thus secured.
1. His death ; it is C prist that died. By the merit
of his death he paid our debt ; and the surety’s pay¬
ment is a good plea to an action of debt. It is Christ,
an able all-sufficient Saviour.
2. His resurrection ; yea rather that is risen again.
This is a much greater encouragement, for it is a
convincing evidence that divine justice Avas satisfied
by the merit of his death. His resurrection was his
acquittance, it was a legal discharge. Therefore
the apostle mentions it Avith a yea rather. If he
had died, and not risen again, Ave had been Avhere
we were.
3. His sitting at the right hand of God ; He is even
at the rght hand of God. A further evidence, that
he had done his Avork, and a'mighty encouragement
to us in reference to all accusations, that Ave haAre a
friend, such a friend, in court. At the right hand
of God; Avhich denotes, that he is ready there, al¬
ways at hand ; and that he is ruling there ; all poAver
is given to him. Our friend is himself the judge.
4. The intercession Avhich he makes there. He is
there, not unconcerned about us, not forgetful of us,
but making intercession. He is agent for us there ;
an advocate for us, to answer all accusations, to put
ROMANS, VIII.
337
in our plea, and to prosecute it with effect, to appear
for us, and to present our petitions.
And is not this abundant matter for comfort ?
What shall we say to these things ? Is this the man-
m i of men, O Lord God ? What room is left for
doubting and disquietment ? Why art thou cast
down, O my soul ?
Some understand the accusation and condemnation
here spoken of, of that which the suffering saints
met with from men. The primitive Christians had
many black crimes laid to their charge — heresy,
sedition, rebellion, and what not ? For these the
ruling powers condemned them ; “ But no matter
for that;” (says the apostle;) “while we stand
right at God’s bar, it is of no great moment how we
stand at men’s. To all the hard censures, the ma¬
licious calumnies, and the unjust and unrighteous !
sentences of men, we may with comfort oppose our
justification before God through Christ Jesus, -as
that which doth abundantly countervail,” 1 Cor. 4.
3, 4. „
III. We have good assurance of our preservation
and continuance in this blessed state, v. 35, to the
end. The fears of the saints, lest they should lose
Jieir hold of Chris., are often very discouraging
and disquieting, and create them a great deal of
disturbance : but here is that which may silence
their fears, and still such storms, that nothing can
separate them.
We have here from the apostle,
1. A daring challenge to all the enemies of the
saints, to separate them, if they could, from the
love of Christ. Who shall? None shall, v. 35 — 37.
God having manifested his love in giving his own
Son for us, and not hesitating at that, can we ima¬
gine that anv thing else should divert or dissolve
that love ? Observe here,
(1.) The present calamities of Christ’s beloved
ones, supposed ; that they meet with tribulation on
all hands, are in distress, know not which way to
look for, any succour and relief in this world, are
followed with persecution from an angry malicious
world that always hated those whom Christ loved ;
pinched with famine, and starved with nakedness,
when stripped of all creature-comforts ; exposed to
the greatest perils; the sword of the magistrate
drawn against them, ready to be sheathed in their
bowels, bathed in their blood. Can a case be sup¬
posed more black and dismal ? It is illustrated (v.
36.) by a passage quoted from Ps. 44. 22. For thy
sake we are killed all the day long: which intimates,
that we are not to think strange, no not concerning
the fiery bloody trial. We see the Old Testament
saints had the same lot ; so persecuted they the pro¬
phets that were before us. Killed all the day long,
continually exposed to, and expecting, the fatal
stroke. There is still every day, and all the day
long, one or other of the people of God bleeding and
dving under the rage of persecuting enemies. Ac¬
counted as sheep for the slaughter ; they make no
more of killing a Christian than of butchering a
sheep. Sheep are killed, not because they are hurt¬
ful while they live, but because they are useful when
thev are dead. They kill the Christians, to please
themselves, to be food to their malice. They eat
up my people as they eat bread, Ps. 14. 4.
(2.) The inability of all these things to separate
us from the love of Christ. Shall they, can they,
do it ? No, by no means. All this will not cut the
bond of love and friendship that is between Christ
and true believers.
[1.1 Christ doth not, will not, love us the less for
all this. All these troubles at e very consistent with
the strong and constant love of the Lord Jesus. 3 he v
are neither a cause nor an evidence of the abatement
of his love. When Paul was whipped, and beaten,
and imprisoned, and stoned, did Christ love him
Vor.. vi. — 2 U
ever the less ? Were his favours intermitted ■* His
smiles any whit suspended ? His visits more shy ?
By no means, but the contrary. These things sepa¬
rate us from the love of other friends. When Paul
was brought before Nero, all men forsook him, but
ihen the Lord stood by him, 2 Tim. 4. 16, 17.
Whatever persecuting enemies may rob us of, they
cannot rob us of the love of Christ ; they cannot in¬
tercept his love-tokens, they cannot interrupt or ex¬
clude his visits : and therefore let them do their
worst, they cannot make a true believer miserable.
[2.] We do not, will not, love him the less f r
this; and that for this reason, because we do not
think that he loves us the less. Charity thinks no
evil, entertains no misgiving thoughts, makes no
hard conclusions, no unkind constructions, takes all
| in good part, that comes from love. A true Chris¬
tian loves Christ never the less, though he suffer for
him ; thinks never the worse of Christ, though he
lose all for him.
(3.) The triumph of believers in this; (x>. 37.)
JVdy, in all these things we are more than conquerors.
[1.] We are conquerors : though killed all the
day long, yet conquerors. A strange way of con¬
quering, but it was Christ’s way ; thus he triumphed
over principalities and powers in his cross. It is a
surer and a nobler way of conquest by faith and pa¬
tience, than by fire and sword. The enemies have
sometimes confessed themselves baffled and over¬
come by the invincible courage and constancy of
the martyrs, who thus overcame the most victoriou ■
princes by not loving their lives to the death, Rev
12. 11.
[2.] We are more than conquerors. In our pa
tient bearing of these trials we are not only conquer
ors, but more than conquerors, that is, triumphers
Those are more than conquerors, that conquer,
First, With little loss. Many conquests are deal
bought ; but what do the suffering saints lose ?
Why, they lose that which the gold loses in the
furnace, nothing but the dross. It is no great loss
to lose things which are not ; a body that is of the
earth, earthy.
Secondly, With great gain. The spoils are ex¬
ceeding rich ; glory, honour, and peace, a crown of
righteousness that fades not away. In this the suf¬
fering saints have triumphed ; not only have not
been separated from the love of Christ, but have
been taken into the most sensible endearments and
embraces of it. As afflictions abound, consolations
much more abound, 2 Cor. 1. 5. There is one more
than a conqueror, when pressed above measure. He
that embraced the stake, and said, “Welcome the
cross of Christ, welcome everlasting life ;” He that
dated his letter from the delectable orchard of the
Leonine prison : He that said, “ In these flames I
feel no more pain than if I were upon a bed of down
She who, a little before her martyrdom, being asked
how she did, said, “Well and merry, and going to
heaven Those that have gone smiling to the stake,
and stood singing in the flames ; these were more
than conquerors.
[3.] It is only through Christ that loved us; the
merit of his death taking the sting out of all these
troubles ; the Spirit of his grace strengthening us,
and enabling us to bear them with holy courage and
constancy, and coming in with special comforts and
supports. Thus we are conquerors, not in our own
strength, but in the grace that is in Christ Jesus.
We are conquerors by virtue of our interest in
Christ’s victory. He hath overcome the world for
us, (John 16. 33.) both the good things and the evil
things of it ; so that we have nothing else to do but
to pursue the victory, and to divide the spoi\ and so
are more than conquerors.
2. A direct and positive conclusion of the whole
matter ; For lam persuaded, v. 38, 39. It denote;
ROMANS, IX.
a full, and strong, and affectionate persuasion, aris- |
ing from the experience of the strength and sweet-
ness of the divine love. And here he enumerates
all those things which might be supposed likely to
separate between Christ and believers, and con¬
cludes that it could not be done.
(1.) Neither death nor life ; neither the terrors of
death on the one hand, nor the comforts and plea¬
sures of life on the other ; neither the fear of death,
nor the hope of life. Or, We shall not be separated
:rom that love, either in death or in life.
(2.) Nor angels, ?ior / irincifialities , nor powers.
Bath the good angels and the bad are called princi¬
palities and powers: the good, Eph. 1. 21. Col. 1.
16. the bad, Eph. 6. 12. Col. 2. 15. And neither
shall do it. The good angels will not, the bad shall
not ; and neither can. The good angels are engaged
friends, the bad are restrained enemies.
(3.) Nor things present, nor things to come: nei¬
ther the sense of troubles present, nor the fear of
troubles to come. Time shall not separate us, eter¬
nity shall not. Things present separate us from
things to come, and things to come separate and cut
us off from things present ; but neither from the love
of Christ, whose favour is twisted in with both pre¬
sent things and things to come.
(4.) Nor height, nor depth : neither the height of
prosperity and preferment, nor the depth of adver¬
sity and disgrace ; nothing from heaven above, no
storms, no tempests; nothing on earth below, no
rocks, no seas, no dungeons.
(5.) Nor any other creature: any thing that can
be named or thought of ; it will not, it cannot, sepa¬
rate us from the love of Clod which is in Christ Jesus
our Lord. It cannot cut off or impair our love to
God, or God’s to us ; nothing does it, can do it, but
sin. Observe, The love that is between God and
true believers, is through Christ. He is the Me¬
diator of our love ; it is in and through him that God
can love us, and that we dare love God. That is
the ground of the steadfastness of the love ; therefore
God rests in his love, (Zeph. 3. 17.) because Jesus
Christ, in whom he loves us, is the same yesterday,
to-day, and for ever.
Mr. Hugh Kennedy, an eminent Christian of Ayr,
in Scotland, when he was dying, called for a Bible ;
but finding his sight gone, he said, Turn me to the
eighth of the Romans, and set my finger at those
words, I am persuaded that neither death nor life,
&c. “ Now,” said he, “ is my finger upon them ?”
And when they told him it was, without speaking
any more, he said, “Now, God be with you, my chil¬
dren ; I have breakfasted with you, and shall sup
with my Lord Jesus Christ this night and so de¬
parted.
CHAP. IX.
The apostle, having plainly asserted, and largely proved, that
justification and salvation are to be had by faith only, and
not by the works of the law ; by Christ, and not by Moses ;
comes, in this and the following chapters, to anticipate an
objection which might be made against this. If this be so,
then what becomes of the Jews, of them all as a complex
body ; especially those of them that do not embrace Christ,
nor believe the gospel ? By this rule they must needs come
short of happiness ; and then, what becomes of the promise
made to the fathers, which entailed salvation upon the
Jews? Is not. that promise nullified and made of none effect?
Which is not a thing to be imagined concerning any word
of God. That doctrine therefore, might they say, is not to
be embraced, from which (lows such a consequence as this.
That the consequence of the rejection of the unbelieving
Jews, follows from Paul's doctrine, he grants, but endea¬
vours to soften and mollify, v. 1 . . 5. But that from thence
it follows, that the word of God takes no effect, he denies,
(v. 6.) and proves the denial in the rest of the chapter.
Which serves likewise to illustrate the great doctrine of
predestination, which he had spoken of (ch. 8. 28. ) as the
first wheel, which in the business of salvation sets all the
other wheels a-going.
1. X SAY the truth in Christ, I lie not,
JL my conscience also bearing me wit¬
ness in the Holy Ghost, 2. That I have
great heaviness and continual sorrow in
my heart. 3. For I could wish that my¬
self were accursed from Christ for my bre¬
thren, my kinsmen according to the flesh :
4. Who are Israelites •, to whom pertain the
adoption, and the glory, and the covenants,
and the giving of the law, and the service
of God , and the promises ; 5. Whose are
the fathers, and of whom, as concerning
the flesh, Christ came, who is over all, God
blessed for ever. Amen.
We have here the apostle’s solemn profession of
a great concern for the nation and people of the
Jews : that he was heartily troubled, that so many
of them were enemies to the gospel, and out of the
way of salvation. For this he had great heaviness
and. continual sorrow. Such a profession as this was
requisite to take off the odium, which otherwise he
might have contracted by asserting and proving their
rejection. It is wisdom as much as may be to mol¬
lify those truths which sound harsh, and seem un-
leasant : dip the nail in oil, it will drive the better,
'he Jews had a particular pique at Paul above any
of the apostles, as appears by the story of the Acts :
and therefore were the more apt to take things amiss
of him : to prevent which, he introduces his dis¬
course with this tender and affectionate profession ;
that they might not think he triumphed or insulted
over the rejected Jews, or was pleased with the ca¬
lamities that were coming upon them. Thus Jere¬
miah appeals to God concerning the Jews of his day,
whose ruin was hastening on ; (Jer. 17. 16.) Neither
have I desired the woeful day, thou knowest. Nay,
Paul was so far from desiring it, that he most pathe¬
tically deprecates it. And lest this should be thought
only a copy of his countenance, to flatter and please
them,
I. He asserts it with a solemn protestation ; (v. 1.)
I say the truth in Christ, “ I speak it as a Christian,
one of God’s people, children that will not lie : as
one that knows not howto give flattering titles.”
Or, “ I appeal to Christ, who searches the heart,
concerning it. ” He appeals likewise to his own con¬
science, which was instead of a thousand witnesses.
That which he was going to assert, was not only a
great and weighty thing, (such solemn protestations
are not to be thrown away upon trifles,) but it was
likewise a secret ; it was concerning a sorrow in his
heart, to which none was a capable competent wit¬
ness, but God and his own conscience. That I have
great heaviness, v. 2. He does not say for what ;
the very mention of it was unpleasant and invidious ;
but it is plain that he means for the rejection of the
Jews.
II. He backs it with a very serious imprecation,
which he was ready to make, out of love to the Jews.
I could wish ; he does not sav, I do wish, for it was
no proper means appointed for such an end ; but if
it were, I could wish that myself were accursed from
Christ for mu brethren — a very high pang ot' zeal
and affection for his countrymen. He would be wil¬
ling to undergo the greatest miseiy, to do them good.
Love is apt to be thus bold and venturous, and self-
denying. Because the glory of God’s grace in the
salvation of many, is to be preferred before the wel¬
fare and happiness of a single person, Paul, if they
were put in competition, would be content to foregc
all his own happiness, to purchase their’s.
1. He would be content to be cut off from the land
of the living, in the most shameful and ignominious
ROMANS, IX.
339
manner, as an anathema, or a devoted person. They
thirsted for his blood, persecuted him as the most
obnoxious person in the world, the curse and plague
of his generation, 1 Cor. 4. 13. Acts 22. 22. “ Now,”
says Paul, “ 1 am willing to bear all this, and a great
deal more, for your good. Abuse me as much as
you will, count and call me at your pleasure ; your
unbelief and rejection create in my heart a heavi¬
ness so much greater than all these troubles can,
that 1 could look upon them not only as toleraole,
but as desirable, rather than this rejection.”
2. He would be content to be excommunicated
from the society of the faithful, to be separated from
the church, and from the communion of saints, as a
heathen man and a publican, if that would do them
any good. He could wish himself no more remem¬
bered among the saints, his name blotted out of the
church-records ; though he had been so great a
planter of churches, and the spiritual father of so
many thousands, yet he would be content to be dis¬
owned by the church, cut off from all communion
with it, and have his name buried in oblivion or re¬
proach, for the good of the Jews. It may be, some
of the Jews had a prejudice against Christianity for
Paul’s sake ; such a spleen they had at him, that
they hated the religion that he was of; “If that
stumble you,” says Paul, “ I could wish I might be
cast out, not embraced as a Christian, so you might
but be taken in.” Thus Moses, (Exod. 32. 32.) in
a like holy passion of concern, Blot me, I fray thee,
out of the book which thou hast written.
3. Nay, some think that the expression goes fur¬
ther, and that he could be content to be cut off from
all his share of happiness in Christ, if that might be
a means of their salvation. It is a common charity,
that begins at home ; this is something higher, and
more noble and generous.
III. He gives us the reason of this affection and
concern.
1. Because of their relation to him ; My brethren,
my kinsmen, according to the flesh. Though they
were very bitter against him upon all occasions, and
gave him the most unnatural and barbarous usage,
yet thus respectfully does he speak of them. It
shews him to be a man of a forgiving spirit ; not that
I had ought to accuse mu nation of, Acts 28. IQ.
My kinsmen. Paul was a Hebrew ot the Hebrews.
We ought to be in a special manner concerned for
the spiritual good of our relations, our brethren and
kinsmen. To them we lie under special engage¬
ments ; and we have more opportunity of doing good
to them ; and concerning them, and our usefulness
to them, we must in a special manner give account.
2. Especially because of their relation to God ; (7'.
4,-5.) Who are Israelites, the seed of Abraham,
God’s friend, and of Jacob his chosen ; taken into the
covenant of peculiarity, dignified and distinguished
by visible church-privileges; many of which are
here mentioned; The ado fit ion : not that which is
saving, and which entitles to eternal happiness, but
that which was external and typical, and entitled
them to the land of Canaan. Israel is my son, Exod.
4. 22.
And the glory ; the ark and the mercy-seat, over
which God dwelt between the Cherubinis; that was
the glory of Israel, 1 Sam. 4. 21. The many sym¬
bols and tokens of the divine presence and guidance,
the cloud, the Shechinah, the distinguishing favours
conferred upon them, these were the glory.
And the covenant ; the covenant made with Abra¬
ham, and often renewed with his seed upon divers
occasions. There was a covenant at Sinai, (Exod.
24.) in the plains of Moab, (Deut. 29.) at Shechem,
(Josh. 24.) and often afterward ; and still these per¬
tained to Israel. Or, the covenant of peculiarity,
and m that, as in the type, the covenant of grace.
And the giving of the law. It was to them that
the ceremonial and judicial law were given, and the
moral law in writing pertained to them. It is a great
privilege to have the law of God among us, and it is
to be accounted so, Ps. 147. 19, 20. This was the
grandeur of Israel, Deut. 4. 7, 8.
And the service of God. They had the ordinances
of God’s worship among them ; the temple, the al¬
tars, the priests, the sacrifices, the feasts, and the
institutions relating to them. They were in this re-.
! spec! greatly honoured, that, while other nations
: were worshipping and serving stocks, and stones,
j and devils, and they knew not what other idols of
i their own invention, the Israelites were serving the
! true God in the way of his own appointment.
And the jiromises; particular promises added to the
general covenant ; promises relating to the Messiah
and the gospel -state. Observe, The promises accom¬
pany the giving of the luw, and the service of God;
for the comfort ot the promises is to be had in obe¬
dience to that law, and attendance upon that service.
V. 5. Whose are the fathers ; Abraham, Isaac, and
Jacob, those men of renown, that stood so high in the
favour of God. The Jews stand in relation to them,
are their children, and proud enough they were of
it ; We have Abraham to our father. It was for the
fathers’ sake, that they were taken into covenant,
eh. 11. 28. But the greatest honour of all, was, that
of them as concerning the flesh, that is, as to his hu¬
man nature, Christ came ; for he took on him the
seed of Abraham, Heb. 2. 16. As to his divine na¬
ture, he is the Lord from heaven ; but as to his hu¬
man nature, he is of the seed of Abraham. This
was the great privilege of the Jews, that Christ was
of kin to them.
Mentioning Christ, he interposes a very great
word concerning him, that he is oner all, God bless¬
ed for ever. Lest the Jews should think meanly of
him, because he was of their alliance, he here speaks
thus honourably concerning him : and it is a very
full proof of the Godhead of Christ ; he is not only
over all, as Mediator, but he is God blessed for ever.
Therefore, how much sorer punishment were they
worthy of, that rejected him ? It was likewise the
honour of the Jews, and one reason why Paul had a
kindness for them, that, seeing God blessed for ever
would be a man, he would be a Jew ; and consider¬
ing the posture and character of that people, at that
time, it may well lie looked upon as a part of his
humiliation.
6. Not as though the word of God hath
taken none effect. For they are not all
Israel, which are of Israel : 7. Neithei
because they are the seed of Abraham, an
they all children: but, In Isaac, shall thy
seed be called. 8. That is, They which
are the children of the flesh, these are not
the children of God : but the children of the
promise are counted for the seed. 9. For
this is the word of promise, At this time
will 1 come, and Sarah shall have a son.
10. And not only this; but when Rebecca
also had conceived by one, even by our fa¬
ther Isaac; 11. (For the children being
not yet born, neither having done any good
j or evil, that the purpose of God according
,| to election might stand, not of works, but
of him that calleth ;) 12. It was said unto
1 her, The elder shall serve the younger. 1 3.
i As it is written, Jacob have I loved, but
I Esau have I hated.
340
ROMANS, IX.
The apostle, having made his way to that which
he had to say, concerning the rejection of the body
of his countrymen, with a protestation of his own
affection for them, and a concession of their undoubt¬
ed privileges, comes in these verses, and the follow¬
ing part of the chapter, to prove, that the rejection
of the Jews, by the establishment of the gospel-dis¬
pensation, did not at all invalidate the word of God’s |
promise to the patriarchs ; Not as though the \ word \
of God hath taken no effect, v. 6. W hich, consi- I
dering that present state of the Jews, which created
to Paul so much heaviness and continual sorrow , (y. |
2. ) might be suspected. We are not to ascribe in¬
efficacy to any word of God: nothing that he has !
spoken, does or can fall to the ground ; see Isa. 55. ;
10, 11. The promises and threatenings shall have !
their accomplishment ; and one way or other he will '
magnify the law, and make it honourable. This is
to be understood, especially of the promise of God,
which by subsequent providences may be to a wa¬
vering faith very doubtful ; but it is not, it cannot be,
made of no effect; at the end it will speak, and not lie.
Now the difficulty is to reconcile the rejection of
the unbelieving Jews with the word of God’s pro¬
mise, and the external tokens of the divine favour,
which had been conferred upon them.
This he does four ways.
1. By explaining the true meaning and intention
of the promise, v. 6 — 13.
2. By asserting and proving the absolute sove¬
reignty of God, in disposing of the children of men,
v. 14 — 24.
3. By shewing how this rejection of the Jews, and
the taking in of the Gentiles, were foretold in the
Old Testament, v. 25 — 29.
4. By fixing the true reason of the Jews’ rejection,
v. 30, to the end.
In this paragraph the apostle explains the true
meaning and intention of the promise. When we
mistake the word, and misunderstand the promise,
no marvel, if we are ready to quarrel with God about
the accomplishment ; and therefore the sense of that
must first be duly stated. Now he here makes it
out, that, when God said, he would be a God to
Abraham, and to his seed, (which was the famous
promise made unto the fathers,) he did not mean it
of all his seed according to the flesh, as if it were a
necessary concomitant of the blood of Abraham ; but
that he intended it with a limitation only to such and
such. And as from the beginning it was appropri¬
ated to Isaac, and not to Ishmael ; to Jacob, and not
to Esau ; and yet for all that, the word of God was
not made of no effect ; so now the same promise is
appropriated to believing Jews that embrace Christ
and Christianity, and, though it throw off multitudes
that refuse Christ, yet the promise is not therefore
defeated and invalidated, any more than it was by
the typical rejection of Ishmael and Esau.
I. He lays down this proposition — that they are
not all Israel, which are of Israel, (v. 6.) neither
because they are, &c. v. 7. Many that descended
from the loins of Abraham and Jacob, and were of
that people which were surnamed by the name of
Israel, yet were very far from being Israelites in¬
deed, interested in the saving benefits of the new
covenant. They are not all really Israel, that are
so in name and profession. It does not follow, that,
because they are the seed of Abraham, therefore
they must needs be the children of God; though
they themselves fancied so, boasted much of, and
built much upon, their relation to Abraham, Matt.
3. 9. John 8. 38 — 39. But it does not follow. Grace
does not run in a blood ; nor are saving benefits in¬
separably annexed to external church privileges :
though it is common for people thus to stretch the
meaning of God’s promise, to bolster themselves up
a a vain hope.
II. He proves this by instances; and there' i
shews, not only that some of Abraham’s seed were
chosen, and others not, but that God therein wrought
according to the counsel of his own will ; and not
with regard to that law of commandments, which
the present unbelieving Jews were so strangely wed¬
ded to.
1. He specifies the case of Isaac and Ishmael,
both of them the seed of Abraham ; and yet Isaac
only taken into covenant with God, and Ishmael
rejected and cast out. For this he quotes Gen. 21.
12. In Isaac shall thy seed be called : which comes
in there as a reason why Abraham must be willing
to cast out the bond-woman and her son, because
the covenant was to be established with Isaac, ch.
17. 19. And yet the word which God had spoken,
that he would be a God to Abraham and to his seed,
did not therefore fall to the ground ; for the bless¬
ings wrapt up in that great word, being communi¬
cated by God as a benefactor, he was free to de¬
termine on what head they should rest, and accord¬
ingly entailed them upon’ Isaac, and rejected Ish¬
mael.
This he explains further, (r. 8, 9.) and shews
what God intended to teach us by this dispensation.
(1.) That the children of the flesh, as such, by
virtue of their relation to Abraham according to the
flesh, are not therefore the children of God, for then
Ishmael had put in a good claim. This remark
comes home to the unbelieving Jews, who boasted
of their relation to Abraham according to the flesh,
and looked for justification in a fleshly way, by those
carnal ordinances which Christ had abolished. They
had confidence in the flesh, Phil. 3. 3.
Ishmael was a child of the flesh, conceived by
Hagar, that was young, and fresh, and likely enough
to have children ; there was nothing extraordinary
or supernatural in his conception, as there was iii
Isaac’s; he was born after the flesh, (Gal. 4. 29.)
representing those that expect justification and sal¬
vation by their own strength and righteousness.
(2.) That the children of the promise arc coimttd
for the seed. Those that have the honour and hap¬
piness of being counted for the seed, have it not for
the sake of any merit or desert of their own, but
purely by virtue of the promise, in which God hath
obliged himself of his own good pleasure to grant
the promised favour. Isaac was a child of promise ;
that he proves, v. 9. quoted from Gen. 18. 10. He
was a child promised ; (so were many others ;) but
he was conceived and born by force and virtue of
the promise, and so a proper type and figure of those
who are now counted for the seed, even true be¬
lievers, who are born, not of the will of the flesh,
nor of the will of man, but of God ; of the incorrup¬
tible seed, even the word of promise ; by virtue of
the special promise of a new heart: see Gal. 4. 20.
It was through faith that Isaac was conceived, Heb.
11. 11. Thus were the great mysteries of salvation
taught under the Old Testament, not in express
words, but by significant types and dispensations of
providence, which to them then were not so clear
as they are to us now, when the veil is taken away,
and the types are expounded by the antitypes.
2. In the case of Jacob and Esau, (v. 10 — 13.)
which is much stronger, to shew that the carnal
seed of Abraham were not, as such, interested in
the promise, but only such of them as God in sove¬
reignty had appointed. There was a previous dif¬
ference between Ishmael and Isaac, before Ishmael
was cast out : Ishmael was the son of the bond-wo¬
man, born long before Isaac, was of a fierce and rug¬
ged disposition, and had mocked, or persecuted
Isaac ; to all which it might be Supposed God had
regard, when he appointed Abraham to cast him
out. But in the case of Jacob and Esau, it was nei¬
ther so nor so, they were both the sons of Isaac by
ROMANS, IX.
341
one mother : they were conceived, wit — by one
conce/ition ; tvit koits, so some copies read it.
The difference was made between them by the di¬
vine counsel, before they were born, or had done
any good or evil. Both lay struggling alike in their
mother’s womb, when it was said, The elder shall
serve the younger; without respect to good or bad
works done or foreseen; that the Jiur/wse of God
according to election might stand; that this great
truth may be established, that God chooses some
and refuses others,* as a free agent ; bv his own ab¬
solute and sovereign will, dispensing his favours, or
withholding them as he pleases.
This difference, that was put between Jacob and
Esau, he further illustrates by a quotation from j
Mai. 1. 2, 3. where it is said, not of Jacob and Esau
the persons, but the Edomites and Israelites their
posterity ; Jacob have I loved, and Esau have I
hated. The people of Israel were taken into the
covenant of peculiarity, had the land of Canaan
given them, were blessed with the more signal ap¬
pearances of God for them in special protections,
supplies, and deliverances, while the Edomites were
rejected, had no temple, altar, priests, or prophets ;
no such particular care taken of them, or kindness
shewed to them. Such a difference did God put
between those two nations, that both descended
from the loins of Abraham and Isaac ; as at first
there was a difference put between Jacob and Esau,
the distinguishing heads of those two nations.
So that all this choosing and refusing was typical,
and intended to shadow forth some other election
and rejection.
(1.) Some understand it of the election and rejec¬
tion of conditions or qualifications. As God chose
Isaac and Jacob, and rejected Ishmael and Esau, so
he might and did choose faith to be the condition of
salvation, and reject the works of the law. Thus
Arminius understands it, De rejectis et assumfitis
talibus, certa qualitate notatis — Concerning such as
are rejected and such as are chosen, being distinguish¬
ed by a/i/iro/iriate qualities ; so John Goodwin. But
this very much strains the scripture ; for the apostle
speaks all along of persons, he has mercy on whom,
he does not say on what kind of people, he will
have mercy. Beside that against this sense, those
two objections, (v. 14, 19.) do not at all arise; and
his answer to them concerning God’s absolute sove¬
reignty over the children of men, is not at all perti¬
nent, if no more be meant than his appointing the
conditions of salvation.
(2. ) Others understand it of the election and re¬
jection of particular persons ; some loved, and others
hated, from eternity. But the apostle speaks of
Jacob and Esau, not in their own persons, but as
ancestors ; Jacob the people, and Esau the people ;
nor does God condemn any, or decree so to do, mere¬
ly because he will do it, without any reason taken
from their own deserts.
(3. ) Others therefore understand it of the election
and rejection of people considered complexly. His
design is to justify God, and his mercy and truth, in
calling the Gentiles, and taking them into the church,
and into covenant with himself, while he suffered the
obstinate part of the Jews to persist in unbelief, and
so to unchurch themselves : thus hiding from their
eyes the things that belonged to their peace.
The apostle’s reasoning for the explication and
proof of this, is, however, very applicable to, and,
no doubt, (as is usual, in scripture,) was intended
for, the clearing, of the methods of God’s grace to¬
ward particular persons ; for the communication of
saving benefits bears some analogy to the communi¬
cation of church-privileges.
The choosing of Jacob the younger, and preferring
him before Esau the elder, (so crossing hands,) were
to intimate, that the Jews, though the natural seed
of Abraham, and the first-born of the church, should
be laid aside ; and the Gentiles, who were as the
younger brother, should be taken in in their stead,
and have the birthright and blessing.
The Jews, considered as a body politic, a nation
and people knit together by the bond and cement of
the ceremonial law, the temple and priesthood, the
centre of their unity, had for many ages been the
darlings and favourites of heaven, a kingdom of
priests, a holy nation, dignified and distinguished by
God’s miraculous appearances among them and for
them. Now that the gospel was preached, and
Christian churches planted, this national body was
thereby abai'idoned, their church-polity dissolved,
and Christian churches (and in process of'time, Chris¬
tian nations) embodied in like manner, become their
successors in the divine favour, and those special
privileges and protections which were the products
of that favour. To clear up the justice of God in
this great dispensation, is the scope of the apostle
here.
14. What shah we say then? Is there
unrighteousness with God ? God forbid.
15. For he saitli to Moses, I will have
mercy on whom I will have mercy, and ]
will have compassion on whom 1 will have
compassion. 16. So then it is not of him
that willeth, nor of him that runneth, but
of God that sheweth mercy. 17. For the
scripture saith unto Pharaoh, Even for this
same purpose have I raised thee up, that 1
might shew my power in thee, and that my
name might be declared throughout ail
the earth. 1 8. Therefore hath he mercy
on whom he will have mercy , and whom he
will he hardeneth. 19. Thou wilt say then
unto me, Why doth he yet find fault ? For
who hath resisted his will ? 20. Nay but,
O man, who art thou that repliest against
God ? Shall the thing formed say to him
that formed it. Why hast thou made me
thus? 21. Hath not the potter power over
the clay, of the same lump to make one ves¬
sel unto honour, and another unto disho¬
nour ? 22. What if God, willing to shew
his wrath, and to make his power known,
endured with much long-suffering the ves¬
sels of wrath fitted to destruction : 23. And
that he might make known the riches of his
glory on the vessels of mercy, which he had
afore prepared unto glory, 24. Even us,
whom he hath called, not of the Jews only,
but also of the Gentiles ?
The apostle, having asserted the true meaning of
the promise, comes here to maintain and prove the
absolute sovereignty of God, in disposing of the chil¬
dren of men, with reference to their eternal state.
And herein God is to be considered, not as rector
and governor, distributing rewards and punishments
according to his revealed laws and covenants, but
as an owner and benefactor, giving to the children
of men such grace and favour as he has determined
in and by his secret and eternal will and counsel :
both the favour of visible church-membership and
privileges, which is given to seme people and denied
to others, and the favour of effectual grace, wh'rh
342
ROMA
is given to some particular persons and denied to
others.
Now this part of his discourse is in answer to two
objections.
I. It might be objected, Is there unrighteousness
with God? If God, in dealing with the children of
men, do thus, in an arbitrary manner, choose some
and refuse others, may it not be suspected, that
there is unrighteousness with him ? This the apostle
startles at the thought of; God forbid ! Far be it
from us to think such a thing ; shall not the judge
of all the earth do right ? Gen. 18. 25. ch. 3. 5, 6.
He denies the consequences, and proves the de¬
nial.
1. In respect of those to whom he shews mercy,
v. 15, 16. He quotes that scripture, to shew God’s
sovereignty in dispensing his favours, (E.xod. 33. 19.)
I will be gracious to whom I will be gracious. All
God’s reasons of mercy are taken from within him¬
self. All the children of men being plunged alike
into a state of sin and misery, equally under guilt
and wrath, God, in a way of sovereignty, picks out
some from this fallen apostatized race, to be vessels
of grace and glory. He dispenses his gifts to whom
he will, without giving us any reason : according to
his own good pleasure he pitches upon some to be
monuments of mercy and grace, preventing grace,
effectual grace, while he passes by others. The
expression is very emphatical, and the repetition
makes it more so ; I will have mercy on whom I
will have mercy. It imports a perfect absoluteness
in God’s will ; he will do what he will, and giveth
not account of any of his matters, nor is it fit he
should. As these great words, I am that I am,
(Exod. 3. 14.) do abundantly express the absolute
independency of his being ; so these words, I will
have mercy on whom I will have mercy, do as fully
express the absolute prerogative and sovereignty of
his will.
To vindicate the righteousness of God, in shewing
mercy to whom he will, the apostle appeals to that
which God himself had spoken, wherein he claims
this sovereign power and liberty. God is a compe¬
tent judge, even in his own case. Whatsoever God
does, or is resolved to do, is both by the one and the
other proved to be just.
'Z\oi<ra> iv av i KiZ—I will have mercy on whom I
/ will have mercy. When I begin, I will make an
end. Therefore God’s rnercy endures for ever, be¬
cause the reason of it is fetched from within him¬
self ; therefore his gifts and callings are without re¬
pentance.
Hence he infers, (i». 16.) It is not of him that will-
eth. Whatever good comes from God to man, the
glory of it is not to be ascribed to the most generous
desire, or to the most industrious endeavour, of man,
but only and purely to the free grace and mercy of
God. In Jacob’s case, it was not of him that willeth,
nor of him that runneth ; it was not the earnest will
and desire of Rebecca, that Jacob might have the
blessing ; it was not Jacob’s haste to get it, (for he
was fain to run for it,) that procured him the bless¬
ing, but only the mercy and grace of God. Where¬
in the holy happy people of God differ from other
people, it is God and his grace that makes them
differ.
Applying this general rule to the particular case
that Paul has before him ; the reason why the un-
worthv, undeserving, ill-deserving Gentiles are call¬
ed, and grafted into the church, while the greatest
part of the Jews are left to perish in unbelief, is not
because those Gentiles were better deserving, or
better disposed for such a favour, hut because of
God’s free grace that made that difference. The
Gentiles did neither will it, nor run for it, for they
tat in darkness, Matt. 4. 16. In darkness, thevef're
;.()t willing what they knew not ; sitting in darkness,
STS, IX.
a contented posture, therefore not running to meet
it, but / ire-vented with these invaluable blessings of
goodness. Such is the method of God’s grace to¬
wards all that partake of it, for he is found of them
that sought him not ; (Isa. 65. 1.) in this preventing,
effectual, distinguishing grace, he acts as a benefac¬
tor, whose grace is his own. Our eye therefore
must not be evil, because his is good ; but of all the
grace that we or others have, he must have the
glory : JVot unto us, Ps. 115. 1.
2. In respect of those who perish, v. 17. God’s
sovereignty, manifested in the ruin of sinners, is here
discovered in the instance of Pharaoh ; it is quoted
from Exod. 9. 16. Observe,
(1.) What God did with Pharaoh ; he raised him
up, brought him into the world, made him . famous,
gave him the kingdom and power ; set him up as a
beacon upon a hill, as the mark of all his plagues;
(compare Exod. 9. 14.) hardened his heart, as he
had said he would ; (Exod. 4. 21.) I will harden his
heart, that is, withdraw softening grace, leave him
to himself, let Satan loose against him, and lay
hardening providences before him. Or, by raising
him up, may be meant the intermission of the
plagues which gave Pharaoh respite, and the re¬
prieve of Pharaoh in those plagues. In the Hebrew,
I have made thee stand, continued thee yet in the
land of the living.
Thus doth God raise ufi sinners, make them for
himself, even for the day of evil, (Prov. 16. 4.) raise
them up in outward prosperity, external privileges,
(Matt. 11. 23.) sparing mercies.
(2.) What he designed in it ; That I might shew
my fiower in thee. God would, by all this, serve
the honour of his name, and manifest his power in
baffling the pride and insolence of that great and
daring tyrant, who bid defiance to heaven itself, and
trampled upon all that was just and sacred. If Pha¬
raoh had not been so high and mighty, so bold and
hardy, the power of God had not been so illustrious
in the ruining of him : but the taking off of the spirit
of such a prince, who hectored at that rate, did in¬
deed proclaim God glorious in holiness, fearful in
praises, doing wonders, Exod. 15. 11. This is Pha¬
raoh, and all his multitude.
(3.) His conclusion concerning both these we
have, v. 18. He hath mercy on whom he will have
mercy, and whom he will he hardeneth. The va¬
rious dealings of God, by which he makes some to
differ from others, must be resolved into his abso¬
lute sovereignty. He is debtor to no man, his grace
is his own, and he may give it or withhold it as it
pleaseth him ; we have none of us deserved it, nay,
we have all justly forfeited it a thousand times; so
that herein the work of our salvation is admirably
well ordered, that those who are saved, must thank
God only, and those who perish must thank them¬
selves only, Hos. 13. 9.
We are bound, as God hath bound us, to do our
utmost for the salvation of all we have to do with ;
but God is bound no further than he has been pleas¬
ed to bind himself by his own covenant and promise,
which is his revealed will ; and that is, that he will
receive, and not cast out, those that came to Christ ;
but the drawing of souls in order to that coming, is
a preventing, distinguishing favour to whom he will.
Had he mercy on the Gentiles? It was because he
would have mercy on them. Were the Jews hard¬
ened ? It was because it was his own pleasure to
denv them softening grace, and to give them up to
their chosen, affected unbelief. Even so. Father,
because it seemed good unto thee. That scripture
excellcntlv explains this, Luke 10. 21. and, as this,
shews the sovereign will of God, in giving or with¬
holding both the means of grace, and the effectual
blessing upon those means.
1 II. It might be objected, Why doth he yet find
ROMANS, IX.
343
fau It? For who hath resisted his will? v. 19. Had
the apostle been arguing only for God’s sovereignty,
in appointing and ordering the terms and conditions
of acceptance and salvation, there had not been the
least colour for this objection ; for he might well
find fault, if people refuse to come up to the terms
on which such a salvation is offered ; the salvation
being so great, the terms could not be hard. But
there might be colour for the objection, against his
arguing for the sovereignty of God in giving and with¬
holding differencing and preventing grace : and the
objection is commonly and readily advanced against
the doctrine of distinguishing grace. If God, while
he gives effectual grace to some, denies it to others,
why doth he find fault with those to whom he
denies it ? If he hath rejected the Jews, and hid
from their eyes the things that belong to their peace,
why doth he find fault with them for their blindness? !
If it be his pleasure to discard them as not a people,
and not obtaining mercy, their knocking off them¬
selves was no resistance of his will.
This objection he answers at large,
1. By reproving the objector; (z>. 20.) JVay but,
O man. 1 his is not an objection fit to be made by
the creature against his Creator, by man against
God. The truth, as it is in Jesus, is that which
abases man as nothing, less than nothing, and ad¬
vances God as sovereign Lord of all. Observe how
contemptibly he speaks of man, when he comes to
artSue with God his Maker ; “ Who art thou, thou
that art so foolish, so feeble, so short-sighted, so in- ;
competent a judge of the divine counsels; art thou
able to fathom such a depth, dispute such a case,
to trace that way of God which is in the sea, his !
pytth in the great waters ?”
/ That refiliest against God? It becomes us to sub¬
mit to him, not to reply against him; to lie down
under his hand, not to fly in his face, or to charge
him with folly.
'O avl-xGrcx.£w',uir'& — That answerest again. God
is our master, and we are his servants ; and it does
not become servants to answer again. Tit. 2. 9.
2. By resolving all into the divine sovereignty.
We are the thing formed, and he is the former ;
and it does not become us to challenge or arraign
his wisdom in ordering and disposing of us into this
or that shape or figure. The rude and unformed
mass of matter hath no right to this or that form,
but is shaped at the pleasure of him that formeth it.
s God’s sovereignty over us is fitly illustrated by
the power that the potter hath over the clay ; com¬
pare Jcr. 18. 6. where, by a like comparison, God
asserts his dominion over the nation of the Jews,
when he was about to magnify his justice in their
destruction by Nebuchadnezzar.
(1.) He gives us the comparison, v. 21. The
/ potter, out of the same lump, may make either a
fashionable vessel, and a vessel fit for creditable
and honourable uses, or a contemptible vessel, and
a vessel in which is no pleasure ; and herein he acts
arbitrarily, as he might have chosen whether he
would have made any vessel of it at all, but have
left it in the hole of the pit, out of which it was
digged.
(2. ) The application of the comparison, t>. 22 — 24.
T wo sorts of vessels God forms out of the great
lump of fallen mankind.
[1.] Vessels of wrath; vessels filled with wrath,
as a vessel of wine is a vessel filled with wine ; full
of the fury of the Lord, Isa. 51. 20. In these God
is willing to shew his wrath, that is, his punishing
justice, and his enmity to sin. This must be shew¬
ed to all the world, God will make it appear that
he hates sin. He will likewise make his power
known, to Juvxlcr aurs. It is a power of strength and
energy, an inflicting power, which works and effects
the destruction of those that perish : it is a destruc¬
tion that proceeds from the glory of his /lower, 2
1 hcss. 1. 9. The eternal damnation of sinners will
be an abundant demonstration of the power of God ;
for he will act in it himself immediately, his wrath
preying as it were upon guilty consciences, and his
arm stretched out totally to destroy their well-being,
and yet at the same instant wonderfully to presene
the being of the creature.
In order to this, God endured them with much
long-suffering ; exercised a great deal of patience
toward them, let them alone, to fill up the measure
of sin, to grow till they were ripe for ruin, and so
they^iecame ftted for destruction, fitted by their
own™n, and self-hardening. The reigning corrup¬
tions and wickedness of the soul are its prepared¬
ness and disposedness for hell : a soul is hereby-
made combustible matter, fit for the flames of hell.
1 When Christ said to the Jews, (Matt. 23. 32.)
Fill ye u/i then the measure of your fathers, that
upon you may come all the righteous blood, ( v . 35.)
he did, as it were, endure them with much long-
suffering, that they might, by their own obstinacy
and wilfulness in sm, fit themselves for destruction.
[2.] Vessels of mercy ; filled with mercy. The
happiness bestowed upon the saved remnant, is the
fruit, not of their merit, but of God’s mercy. The
spring of all their joy and glory of heaven', is, that
mercy of God which endures for ever. Vessels of
honour must to eternity own themselves vessels of
mercy. Observe,
First, What he designs in them ; to make known
the riches of his glory, that is, of his goodness ; for
God’s goodness is his greatest glory, especially when
it is communicated with the greatest sovereignty.
I beseech thee shew me thy glory, said Moses, fixed.
33. 18. I will make, all my goodness to /lass before
thee, said God, ( v . 19.) and that given out freely ; 1
will be gracious to whom I will be gracious.
God makes known his glory, this goodness of his,
in the preservation and supply of all the creatures ;
the earth is full of his goodness, and the year
crowned with it ; but when he would demonstrate
the riches of his goodness, unsearchable riches, he
does it in the salvation of the saints, that will be to
eternity glorious monuments of divine grace.
Secondly, What he does for them ; he does be¬
fore firefiare them to glory. Sanctification is the
preparation of the soul for glory, making it meet to
partake of the inheritance of the saints in light.
This is God’s work ; we can destroy ourselves fast
enough, but we cannot save ourselves ; sinners fit
themselves for hell, but it is God that prepaies
saints for heaven : and all those that God designs
for heaven hereafter, he prepares and fits for heaven
now : He works them to the self-same thing, 2 Cor.
5. 5.
And would you know who these vessels of mercy
are? Those whom he hath called ; {v. 24.) for
whom he did predestinate, them he also called with
an effectual call : and these not of the Jews only, but
of the Gentiles; for the partition-wall being taken
down, the world was laid in common ; and not, as it
had been, God’s favour appropriated to the Jews,
and they put a degree nearer his acceptance than
the rest of the world ; they now stood upon the same
level with the Gentiles ; and the question is not now,
whether of the seed of Abraham or no, that is
neither here nor there, but whether or no called ac¬
cording to his purpose.
25. As he saith also in Osee, I will call
them my people, which were not mv peo¬
ple ; and her beloved, who was not beloved.
26. And it shall come to pass, that in the
place where it was said unto them, Ye tire
not my people ; there shall they be called
J44
ROMANS, IX.
the children of (he living God. 27. Esaias
also crieth concerning Israel, Though the
number of the children of Israel be as tire
sand of the sea, a remnant shall be saved :
28. For he will finish the work, and cut it \
short in righteousness : because a short
work will the Lord make upon the earth.
29. And as Esaias said before, Except the
Lord of Sabaoth had left us a seed, we
had been as Sodoma, and been made^ike
unto Gomorrah.
Having explained the promise, and proved the
divine sovereignty, the apostle here shews how the
rejection of the Jews, and the taking in of the Gen¬
tiles, were foretold in the Old Testament, and there¬
fore must needs be very well consistent with the pro¬
mise made to the fathers under the Old Testament.
It tends very much to the clearing of a truth, to ob¬
serve how the scripture is fulfilled in it. The Jews
would, no doubt, willingly refer it to the Old Tes¬
tament, the scriptures of which were committed to
them : now he shews how this, which was so un¬
easy to them, was there spoken of,
I. By the prophet Hosea, who speaks of the tak¬
ing in of a great many of the Gentiles, Hos. 2. 23.
and Hos. 1. 10. The Gentiles had not been the
people of God; not owning him, or owned by
him in that relation: “But,” says he, “ I will call
them my people, make them such, and own them as
such, notwithstanding all their unworthiness.” A
blessed change ! Former badness is no bar to God’s
present grace and mercy. And her beloved, which
was not beloved. Those that God calls his f leo/ile ,
he calls beloved: he loves those that are his own.
And lest it might be supposed that they should
become God’s people only by being proselyted to the
Jewish religion, and made members of that nation,
he adds, from Hos. 1. 10. In the place where it was
said, &c. there shall they be called. They need not
be embodied with the Jews, nor go up to Jerusalem
to worship ; but wherever they are scattered over
the face of the earth, there will God own them.
Observe the great dignity and honour of the saints,
that they are called the children of the living God ;
and his calling them so makes them so. Behold,
what manner of love ! This honour have all his
saints.
II. Bv the prophet Isaiah, who speaks of the cast¬
ing oflf of manv of the Jews, in two places.
1. One is Isa. 10. 22, 23. which speaks of the
saving of a remnant, that is, but a remnant ; which,
though in the prophecy it seems to refer to the pre¬
servation of a remnant from the destruction and de¬
solation that were coming upon them by Sennacherib
and his army, vet is to be understood as looking
further ; and sufficiently proves that it is no strange
thing for God to abandon to ruin a great many of
the seed of Abraham, and yet maintain his word of
promise to Abraham in full force and virtue. This
is intimated in the supposition, that the number of
the children of Israel was as the sand of the sea,
which was part of the promise made to Abraham,
Gen. 22. 17. And yet only a remnant shall be
saved ; for many are called, but few are chosen.
In this salvation of the remnant we are told, (y.
28.) from the prophet, (1.) That he will complete
the work ; He will finish the work. When God be¬
gins, he will make an end, whether in ways of judg¬
ment or of mercy. The rejection of the unbeliev¬
ing Jews, God would finish in their utter ruin by
the Romans, who soon after this quite took away
their place and nation. The assuming of Christian
churches jnto tne divine favour, and the spreading of
the gospel in other nations, was a work which God
would likewise finish, and be known by his name
JEHOVAH. As for God, his work is perfect.
Margin, He will finish the account. God, in his
eternal counsels, has taken an account of the chil¬
dren of men, allotted them to such or such a con¬
dition, to such a share of privileges ; and as they
come into being, his dealings with them are pursu¬
ant to these counsels : and he will finish the account,
complete the mystical body, call in as many as be¬
long to the election of grace ; and then the account
will be finished. (2.) That he will contract it; not
only finish it, but finish it quickly. Under the Old
Testament he seemed to tarry, and to make a longer
and more tedious work of it ; the wheels moved but
slowly toward the extent of the church ; but now
he will cut it short, and make a short work upon
the earth. Gentile converts were now flying as a
cloud. But he will cut it short in righteousness,
both in wisdom and in justice. Men, w hen they
cut short, do amiss ; they do indeed dispatch causes ;
but when God cuts short, it is always in righteous¬
ness. So the fathers generally apply it. Some un
derstand it of the evangelical law and covenant,
which Christ has introduced and established in the
world : he has in that finished the work, put an end
to the types and ceremonies of the Old Testament.
Christ said, It is finished, and then the veil was rent,
echoing as it were to the word that Christ said upon
the cross. And he will cut it short. The work (it
is Aoyo; — the word, the law) was under the Old
Testament veiy long; a long train -of institutions,
ceremonies, conditions: but now it is cut short ; oui
duty is now, under the gospel, summed up in much
less room than it was under the law ; the covenant
was abridged and contracted ; religion is brought
into a less compass. And it is in righteousness, in
favour to us, in justice to his own design and coun¬
sel. With us contractions darken things ;
- Brevis esse laboro,
Obscurus fio -
I strive to be concise, but prove obscure —
but it is not so in this case. Though it be cut short,
it is clear and plain ; and because short, the more
easy.
2. Another is quoted from Isa. 1. 9. where the
prophet is shewing how in a time of general cala¬
mity and destruction God would preserve a seed.
This is to the same purport with the former : and
the scope of it is to shew that it was no strange
thing for God to leave the greatest part of the peo¬
ple of the Jews to ruin, and to reserve to himself
only a small remnant : so he had done formerly, as
appears by their own prophets ; and they must not
wonder if he did so now.
Observe, (1.) What God is. He is the Lord of
sabaoth, the Lord of hosts ; a Hebrew word retained
in the Greek, as James 5. 4. All the host of hea¬
ven and earth are at his beck and disposal. When
God secures a seed to himself out of a degenerate,
apostate world, he acts as Lord of sabaoth. It is an
act of almighty power and infinite sovereignty.
(2.) What Ins people are; they are a seed, a
small number. The corn reserved for next year’s
seedings, is but little, compared with that which is
spent and eaten. But they are a useful number ;
the seed, the substance, of the next generation, Isa.
6. 13.
It is so far from being an impeachment of the jus¬
tice and righteousness of God, that so many perish
and are destroyed, that it is a wonder of divine
power and mercy that all are not destroyed, that
there arc any saved : for even those that are left to
be a seed, if God had dealt with them according to
their sins, had perished with the rest. This is the
great truth which this scripture teacheth us.
ROMANS, X.
345
30. What shall vve say then ? That the
Gentiles, which follow not after righteous¬
ness, have attained to righteousness, even
the righteousness which is of faith. 31.
But Israel, which followed after the law of
.righteousness, hath not attained to the law
of righteousness. 32. Wherefore ? Because
they sought it not by faith, but as it were
by the works of the law. For they stum¬
bled at that stumbling-stone; 33. As it is
written, Behold, I lay in Sion a stumbling-
stone and rock of offence : and whosoever
believeth on him shall not be ashamed.
The apostle comes here at last to fix the true rea¬
son of the reception of the Gentiles, and the rejec¬
tion of the Jews. There was a difference in the way
of their seeking, and therefore there was that differ¬
ent success ; though still it was the free grace of
God that made them differ. He concludes like an
orator, What shall ire say then ? What is the con¬
clusion of the whole dispute ?
I. Concerning the Gentiles, observe,
1. How they had been alienated from righteous¬
ness ; they followed not after it ; they knew not their
guilt and misery, and therefore were not at all so¬
licitous to procure a remedy. In their conversion,
preventing grace was greatly magnified ; God was
found of them that sought him not , Isa. 65. 1. There
was nothing in them to dispose them for such a fa¬
vour, more than what free grace wrought in them.
Thus doth God delight to dispense grace in a way
of sovereignty and absolute dominion.
2. How they attained to righteousness, notwith¬
standing ; by faith ; not by being proselyted to the
Jewish religion, and submitting to the ceremonial
law, but by embracing Christ, and believing in
Christ, and submitting to the gospel. They attained
to that by the short cut of believing sincerely in
Christ, which the Jews had been long in vain beat¬
ing about the bush for.
II. Concerning the Jews, observe,
1. How they missed their end ; they followed
after the law of righteousness ; (v. 31.) they talked
much of justification and holiness, seemed very am¬
bitious of being the people of God, and the favour¬
ites of heaven, but they did not attain to it, that is,
the greatest part of them did not ; as many as stuck
to their old Jewish principles and ceremonies, and
pursued a happiness in those observances, embrac¬
ing the shadows now that the substance was come,
these fell short of acceptance with God, were not
owned as his people, nor went to their house jus¬
tified.
2. How they mistook their way, which was the
cause of their missing the end, v. 32, 33. They
sought, but not in the right-way, not in the hum¬
bling wav, not in the instituted appointed way.
Not by faith, not by embracing the Christian re¬
ligion, and depending upon the merit of Christ, and
submitting to the terms of the gospel, which were
the verv iife and end of the law.
But they sought by the works of the law ; as if
they were to expect justification by their observance
of the precepts and ceremonies of the law of Moses.
This was the stumbling-stone at which they stum¬
bled. They could not get over this corrupt princi¬
ple which they had espoused. That the law was
given them for no end but that merely by their ob¬
servance of it, and obedience to it, they might be
justified before God : and so they could by no means
be reconciled to the doctrine of Christ, which brought
them off from that, to expect justification through
he merit and satisfaction of another. Christ him-
Vol. VI. — 2 X
self is to some a stone of stumbling, for which he
quotes Isa. 8. 14. — 28. 16. It is sad that Christ
should be set for the fall of any, and yet it is so;
(Luke 2. 34.) that ever poison should be sucked out
ot the Balm ot Gilead, that the foundation-stone
should be to any a stone of stumbling, and the rock
of salvation a rock of offence ; so he is to multitudes ;
so he was to the unbelieving Jews, who rejected
him, because he put an end to the ceremonial law.
But still there is a remnant that do believe on him ;
and they shall not be ashamed, their hopes and ex¬
pectations of justification by him shall not be disap-
poii^jd, as t heir’s are, who expect it by the law.
So*hat, upon the whole, the unbelieving Jews
have no reason to quarrel with God for rejecting
them ; they had a fair offer of righteousness, and
life, and salvation, made them upon gospel-terms,
which they did not like, and would not come up to;
and therefore if they perish, they may thank them¬
selves ; their blood is upon their own heads.
CHAP. X.
The dissolving of the peculiar church-state of the Jews, and
the rejection of that polity bv ti.e repealing of their cere¬
monial law; the vacating of all the institutions of it, the
abolishing of their priesthood, the burning of their temple,
and the taking away of their place and nation, and in their
room the substituting and erecting of a catholic church-
state among the Gentile nations ; though to us now, when
these things are long since done and completed, they may
seem no great matter; yet to them who lived when they
were doing, who knew how high the Jews had stood in
God’s favour, and how deplorable the condition of the
Gentile world had beefi for many ages, it appeared very
great and marvellous, and a mystery hard to be understood.
The apostle, in this chapter, as in the foregoing and that
which follows, is explaining and proving it ; but with seve¬
ral very useful digressions, which a little interrupt the
thread of his discourse. To two great truths I would re¬
duce- this chapter: I. That there Is a great difference be¬
tween the righteousness of the law, which the unbelieving
Jews were wedded to, and the righteousness of faith offered
in the gospel, v. I . . 11. II. That there is no difference
between Jews and Gentiles; but in point of justification
and acceptance with God, the gospel sets them both upon
the same level, v. 12, to the end.
1. 0 J RETHRFJY, my heart’s desire and
IS prayer to God for Israel, is, that
they might be saved. 2. For I bear them
record that they have a zeal of God, but not
according to knowledge. 3. For they, being
ignorant of God’s righteousness, and going
about to establish their own righteousness,
have not submitted themselves unto the
righteousness of God. 4. For Christ is the
end of the law for righteousness to every
one that believeth. 5. For Moses describ¬
ed; the righteousness which is of the law,
That the man which doeth those things
shall live by them. 6. But the righteous¬
ness which is of faith speaketh on this wise,
Say not in thine heart, Who shall ascend
into heaven? (that is, to bring Christ down
from above :) 7. Or, Who shall descend into
the deep? (that is, to bring up Christ again
from the dead.) 8. But what saith it ? The
word is nigh thee, crew in thy mouth, and in
thy heart, that is, the word of faith, which
vve preach ; 9. That if thou shalt confess
with thy mouth the Lord Jesus, and shalt
believe in thine heart that God hath raised
him from the dead, thou shalt be saved. 1 0.
346
ROMANS, X.
For with the heart man believeth unto righ¬
teousness ; ana with the mouth confession is
made unto salvation. 11. For the scrip¬
ture sailh, Whosoever believeth on him
shall not be ashamed.
The scope of the apostle in this part of the chap¬
ter is to shew the vast difference between the righ¬
teousness of the law and the righteousness of faith,
and the great pre-eminence of the righteousness of
faith above that of the law ; that he might induce
and persuade the Jews to believe in Christ, •aggra¬
vate the folly and sin of those that refused, and jus¬
tify God in the rejection of such refusers.
1. Paul here professes his good affection to the
Jews, with the reason of it ; ( v . 1, 2. ) where he gives
them a good wish, and a good witness.
1. A good wish; {v. 1.) a wish that they might
be saved ; saved from the temporal ruin and destruc¬
tion that were coming upon them ; saved from the
wrath to come, eternal wrath, which was hanging j
over their heads. It is implied in this wish, that :
they might be convinced and converted ; he could |
not pray in faith, that they might be saved in their j
unbelief.
Though Paul preached against them, yet he pray¬
ed for them : herein he was merciful, as God is, !
who is not willing that any should perish, (2 Pet. 3.
9.) desires not the death of sinners. It is our duty
truly and earnestly to desire the salvation of the
souls of others, next to the salvation of our own.
This, he says, was his heart's desire and prayer:
which intimates,
(1.) The strength and sincerity of his desire; it
was his heart's desire ; it was not a formal compli¬
ment, as good wishes are with manv from the teeth
outward, but a real desire. This it was, before it
was his prayer. The soul of prayer is the heart’s
desire. Cold desires dojmt beg denials : we must
even breathe out our souls in every prayer.
(2.) The offering up of this desire to God. It
was not only his heart’s desire, but it was his prayer.
There may be desires in the heart, and yet no
prayer, unless those desires be presented to God.
Wishing and woulding, if that be all, are not pray¬
ing.
2. A good witness, as a reason of his good wish ;
(n. 2. ) / bear them record, that they have a zeal of
God. The unbelieving Jews were the most bitter
enemies-Paul had in the world, and yet Paul gives
them as good a character as the truth would bear.
We should say the best we can even of our worst
enemies ; this is blessing them that curse us. Charity
teaches us to have the best opinion of persons, and
to put the best construction upon words and actions,
that they will bear. We should take notice of that
which is commendable even in bad people. They
have a zeal of God. Their opposition to the gospel
is from a principle of respect to the law, which they
knew to have come from God. There is such a
thing as a blind misguided zeal : such was that of
the Jews, who, when they hated Christ’s people and
ministers, and cast them’out, said, Let the Lord be
glorified; (Isa. 66. 5.) nay, they killed them, and
thought they did God good sendee, John 16. 2.
II. He here shews the fatal mistake that the un¬
believing Jews were guilty of ; which was their ruin.
Their zeal was not according to knowledge. It is
true, God gave them that law which they were so
zealous for ; but they might have known that, by
the appearance of the promised Messiah, an end
was put to it. He introduced a new religion and
way of worship, to which the former must give
place : he proved himself the Son of God, gave the
most convincing evidence that could be of his being
tiie Messiah ; and yet thev did not know, and would
not own him, but shut their eyes against the clear
light, so that their zeal for the law was blind. T1 is
he shews further, v. 3. where we rnay observe,
1. The nature of their unbelief; thev have not
submitted themselves to the righteousness of God,
they have not yielded to gospel-terms, nor accepted
of the tender of justification by faith in Christ, which
is made in the gospel. Unbelief is a non-submission
to the righteousness of God, standing it out against
the gospel-proclamation of indemnity. Have not
submitted. In true faith, there is need of a great
deal of submission ; therefore the first lesson Christ
teaches, is, to deny ourselves. It is a great piece
of condescension for a proud heart to be content to
be beholden to free grace ; we are loath to sue sub
forma pauperis — as paupers.
2. The causes of their unbelief, and those are two.
(1.) Ignorance of God’s righteousness. They did
not understand, and believe, and consider, the strict
justice of God, in hating and punishing sin, and de¬
manding satisfaction ; did not consider what need
we have of a righteousness, wherein to appear be¬
fore him : if they had, they would never have stood
out against the gospel-offer, nor expected justifica¬
tion by their own works, as if they could satisfy
God’s justice. Or, being ignorant of God’s way of
justification, which he has now appointed, and re¬
vealed by Jesus Christ. They did not know it, be¬
cause they would not ; they shut their eyes against
the discoveries of it, and loved darkness rather.
(2. ) A proud conceit of their own righteousness ;
going about to establish their own } a righteousness
of their own devising, and of their own working out,
by the merit of their works, and by their observance
of the ceremonial law. They thought they needed
not to be beholden to the merit of Christ, and there¬
fore depended upon their own performances as suffi¬
cient to make up a righteousness wherein to appear
before God. They could not with Paul disclaim a de¬
pendence upon this, (Phil. 3. 9.) Not having mine
own righteousness. See an instance of this pride in
the Pharisee, Luke 18. 10, 11. Compare ■u. 14.
III. He here shews the folly of that mistake, and
what an unreasonable thing it was for them to be
seeking justification by the works of the law, now
that Christ was come, and had brought in an ever¬
lasting righteousness ; considering,
1. The subserviency of the law to the gospel ; (y.
4. ) Christ is the end of the law for righteousness.
The design of the law was to lead people to Christ
The moral law was but for the searching of the
wound ; the ceremonial law for the shadowing forth
of the remedy ; but Christ is the end of both ; see
2 Cor. 3. 7. and compare Gal. 3. 23, 24. The use
of the law was to direct people for righteousness to
Christ.
Christ is the end of the ceremonial law ; he is the
period of it, because he is the perfection of it. When
the substance comes, the shadow is gone. The sa¬
crifices and offerings and purifications appointed
under the Old Testament, prefigured Christ, and
pointed at him ; and their inability to take away sin
discovered the necessity of a Sacrifice, that should,
by being once offered, take away sin.
Christ is the end of the moral law, in that he did
that which the law could not do, {ch. 8. 3. ) and se¬
cured the great end of it.
i The end of the law was to bring men to perfect
obedience, and so to obtain justification ; this is
now become impossible, by reason of the power of
sin, and the corruption of nature ; but Christ is the
end of the law; the law is not destroyed, nor the
intention of the lawgiver frustrated ; but full satis¬
faction being made by the death of Christ for our
breach of the law, the end is attained, and we put
in another way of justification. Christ is thus tin
e”d of the law for righteousness , for justification
347
ROMANS, X.
but it is only to every one that belieneth ; upon our
believing, our humble consent to the terms of the
gospel, we become interested in Christ’s satisfaction,
and so are justified through the redemption that is in
Jesus.
2. The excellency of the gospel above the law.
This he proves, by shewing the different constitution
of these two.
( 1. ) What is the righteousness which is'of the law ?
This he shews, v. 5. The tenor of it is, Do, and
live. Though it direct us to a better and more ef¬
fectual righteousness in Christ, yet in itself, consi¬
dered as a law, abstracted from its respect to Christ
and the gospel, (for so the unbelieving Jews em
braced and retained it,) it owneth nothing as a righ¬
teousness sufficient to justify a man, but that of per¬
fect obedience. For this he quotes that scripture,
(Lev. 18. 5.) Ye shall therefore keefi my statutes
and my judgments, which ij a man do, he shall live
in them. To this he refers likewise, Gal. 3. 12.
The man that doeth them, shall live in them.
Live, that is, be happy, not only in the land of
Canaan, but in heaven, of which Canaan was a type
and figure. The doing supposed, must be perfect
and sinless, without the least breach or violation.
The law which was given upon mount Sinai, though
it was not a pure covenant of works, (for who then
could be saved under that dispensation ?) yet, that it
might be the more effectual to drive people to Christ,
and to make the covenant of grace welcome, it had
a very great mixture of the strictness and terror of
the covenant of works.
Now, was it not extreme folly in the Jews, to ad¬
here so closely to this way of justification and salva¬
tion, which was in itself so hard, and by the cor¬
ruption of nature now become impossible, when
there was a new and a living way opened ?
(2.) What is that righteousness which is of faith,
v. 6, &c. This he describes in the words of Moses,
;n Deuteronomy, in the second law, (so Deuterono¬
my signifies,) where there was a much clearer re¬
velation of Christ and the gospel than there was in
the first giving of the law : he quotes it from Deut.
30. 1 1 — 14. and shews,
[1.] That it is not at all hard or difficult. The
way of justification and salvation has in it no such
depths or knots as may discourage us, no insupera¬
ble difficulties attending it ; but, as was foretold, it is
a high-way, Isa. 35. 8. We are not put to climb
for it, it is not in heaven ; we are not put to dive for
it, it is not in the deep.
First, We need not go to heaven, to search the
records there, or to inquire into the secrets of the
divine counsel. It is true, Christ is in heaven ; but
we may be justified and saved without going thither,
to fetcli him thence, or sending a special messenger
to him.
Secondly, We need not go to the deep, to fetch
Christ out of the grave, or from the state of the
dead ; Into the deep,, to bring up Christ from the
dead. This plainly shews that Christ’s descent
into the deep, or into aJrf, was no more than his
going into the state of the dead, in allusion to Jonah.
It is true, Chris4 was in the grave, and it is as true,
that he is now i i heaven : but we need not perplex
and puzzle ourselves with fancied difficulties, nor
must we create to ourselves such gross and carnal
ideas of these things, as if the method of salvation
was impracticable, and the design of the revelation
was only to amuse us. No, salvation is not put at so
vast a distance from us.
[2.] But it is very plain and easy; The word is
nigh thee. When we speak of looking upon Christ,
and receiving Christ, and feeding upon Christ, it is
not Christ in heaven, nor Christ in the deep, that
we mean : but Christ in the promise, Christ ex¬
hibited to us, and offered, in the word. Christ is
nigh thee, for the word is nigh thee : nigh thee in¬
deed : it is in thy mouth, and in thy heart ; there is
no difficulty in understanding, believing, and owning
of it. The work thou hast to do, lies within thee •
the kingdom of God is within you, Luke 17. 21.
Thence thou must fetch thy evidences, not out of the
records of heaven. It is, that is, it is promised that
it shall be, in thy mouth, (Isa. 59. 21.) and in thy
heart, Jer. 31. 33. All that which is to be done for
us, is already done to our hands. Christ is come
down from heaven, we need not go to fetch him.
He is come up from the deep, we need not perplex
ourselves how to bring him up. There is nothing
now to be done, but a work in us ; that must be our
care, to look to our heart and mouth.
Those that were under the law, were to do all
themselves. Do this, and live; but the gospel dis¬
covers the greatest of the work done already, and
what remains cut short in righteousness ; salvation
offered upon very plain and easy terms, brought to
our door, as it were, n the word which is nigh us.
It is in our mouth, we are reading it daily ; it is in
our heart, we. are, or should be, thinking of it daily.
Even the word of faith ; the gospel and the pro¬
mise of it ; called the word of faith. First, Because
it is the object of faith about which it is conversant,
the word which we believe. Secondly, Because it is
the precept of faith, commanding it, and making it
the great condition of justification. Thirdly, Be¬
cause it is the ordinary means by which faith is
wrought and conveyed.
Now what is this word of faith? We have the
tenor of it, v. 9, 10. the sum of the gospel, which is
plain and easy enough. Observe,
1. What is promised to us ; Thou shalt be saved.
It is salvation that the gospel exhibits and tenders.
Saved from guilt and wrath, with the salvation of
the soul, an eternal salvation, which Christ is the
author of, a Saviour to the uttermost.
2. Upon what terms. *Two things are required
as conditions of salvation.
(1.) Confessing the Lord Jesus: openly professing
relation to him and dependence on him, as our
Prince and Saviour ; owning Christianity in the face
of all the allurements and affnghtments of this world,
standing by him in all weathers. Our Lord Jesus
lays a great stress upon this confessing of him be¬
fore men ; see Matt. 10. 32, 33. It is the product of
many graces, evidences a great deal of self-denial,
love to Christ, contempt of the world, a mighty,
courage and resolution. It was a very great thing,
especially, when the profession of Christ and Chris¬
tianity hazarded estate, honour, preferment, liberty,
life, and all that is dear in this world ; which was
the case in the primitive times.
(2.) Believing in the heart, that God raised him
from the dead. The profession of faith with the
mouth, if there be not the power of it in the heart,
is but a mockery ; the root of it must be laid in an
unfeigned assent to the revelation of the gospel con¬
cerning Christ, especially concerning his resurrec¬
tion, which is the fundamental article of the Chris¬
tian faith ; for thereby he was declared to be the
Son of God with power, and full evidence was given,
that God accepted his satisfaction.
This is further illustrated, (v. 10.) and the order
inverted, because there must first be faith in the
heart, before there can be an acceptable confession
with the mouth.
[1.] Concerning faith; it is with the heart that
man believeth ; which implies more than an assent
of the understanding, and takes in the consent of the
will, an inward, hearty, sincere and strong consent.
It is not believing, (not to be reckoned so,) if it be
not with the heart. This is unto righteousness.
There is the righteousness of justification, and the
righteousness of sanctification. Faith is to both ; it
343
ROMANS, X.
is ti\e condition of our justification, (cA. 5. 1.) and it
is the root and spring of our sanctification ; in it, it is
begun ; by it, it is carried on, Acts 15. 9.
u2.] Concerning profession; it is with the mouth
thut confession is made ; confession to God in prayer
and praise; (cA. 15. 6.) confession to men, owning
the ways of God before others, especially when we
are called to it in a day of persecution. It is fit that
God should be honoured with the mouth, for he
made man’s mouth, (Exod. 4. 11.) and at such a
time has promised to give his faithful people a mouth
and wisdom , Luke 21. 15. It is part of the honour
of Christ, that every tongue shall confess, Phil. 2.
1 1. And this is said to be unto salvation ; because it
is the performance of the condition of that promise,
Matt. 10. 32. Justification by faith lays the founda¬
tion of our title to salvation ; but by confession we
build upon that foundation, and come at last to the
fail possession of that to which we were entitled.
ho that we have here a brief summary of the
terms of salvation ; and they are very reasonable ;
in short this, that we must devote, dedicate, and
give up, to God, our souls and our bodies ; our souls
in believing with the heart, and our bodies in con¬
fessing with the mouth. This do, and thou shalt
live. For this, (f. 11.) he quotes Isa. 28. 16. Who¬
soever be/ieveth on him shall not be ashamed ; * kcl-
'riiTX'Vvbwtlai. That is,
dirst, He will not be ashamed to own that Christ
in whom he trusts; he that believes in the heart,
will not be ashamed to confess with the mouth. It
is sinful shame that makes people deny Christ,
Mark 8. 38. He that believeth, will not make
haste ; (so the prophet has it ;) will not make haste
to run away from the sufferings he meets with in the
way of his duty ; will not be ashamed of a despised
religion.
Secondly, He shall not be ashamed of his hope in
Christ ; he shall not be disappointed of his end. It
is our duty that we must ijpt, it is our privilege that
we shall not, be ashamed of our faith in Christ. He
shall never have cause to repent his confidence in
reposing such a trust in the Lord Jesus.
12. For there is no difference between
the Jew and the Greek : for the same Lord
over all is rich unto all that call upon him.
1 3. For whosoever shall call upon the name
of the Lord shall be saved. 1 4. How then
shall they call on him in whom they have
not believed ? And how shall they believe
in him of whom they have not heard ? And
how shall they hear without a preacher ?
1 5. And how shall they preach, except they
be sent ? As it is written, How beautiful
are the feet of them that preach the gospel
of peace, and bring glad tidings of good
things! 16. But they have not all obeyed
the gospel. For Esaias saith, Lord, who
hath believed our report ? 1 7. So then faith
cumeth by hearing, and hearing by the word
of God. 18. But I say, Ffave they not
heard ? Yes verily, their sound went into
all the earth, and their words unto the ends
of the world. 1 9. But I say, Did not Israel
know ? First Moses saith, I will provoke
you to jealousy by them that are no people,
and by a foolish nation I will anger you.
20 But Esaias is very bold, and saith, I
.vas found of them that sought me not : I
was made manifest unto them that asked
not after me. 21. But to Israel he saith,
All day long I have stretched forth my
hands unto a disobedient and gainsaying
people.
The first words express the design of the apostle
through these verses, that there is no difference be¬
tween Jews and Gentiles, but they stand upon the
same level in point of acceptance with God. In
Jesus Christ there is neither Greek nor Jew, Col. 3.
11. God doth not save any, or reject any, because
they are Jews, or because they are Greeks, but doth
equally accept both upon gospel-terms. There is
no difference.
For the proof of this, he urges two arguments.
I. That God is the same to all ; The same Lord
over all is rich unto all. There is not one God to
the Jews, that is more kind, and another to the Gen¬
tiles, that is less kind ; but he is the same to all, a
common father to all mankind. When he proclaim¬
ed his name, The Lord, the Lord God, gracious
and merciful, he thereby signified not only what he
was to the Jews, but what he is, and will be, to all
his creatures that seek unto him : not only good, but
rich, plenteous in goodness ; he hath wherewith to
supply them all, and he is free and ready to give out
to them ; he is both able and willing : not only rich,
but rich unto us, liberal and bountiful in dispensing
his favours, To all that call u/ion him. Something
must be done by us, that we may reap of this bounty ;
and it is as little as can be, we must 'call upon him.
He will for this be inquired of; (Ezek. 36. 37.) and
surely that which is not worth the asking, is not
worth the having. We have nothing to do but to
draw out by prayer, as there is occasion.
II. That the promise is the same to all ; (v. 13.)
Whoever shall call ; one as well as another, without
exception. This extent, this undifferencing extent,
of the promise both to Jews and Gentiles he thinks,
should not be surprising, for it was foretold by the
prophet, Joel 2. 32. Calling upon the name of the
Lord is here put for all practical religion. What iS~t
the life of a Christian but a life of prayer? It im¬
plies a sense of our dependence on him, and entire
dedication of ourselves to him, a believing expecta¬
tion of our all from him. He that exemplifies these
things shall be saved. It is but ask and have ; what
would we have more ?
For the further illustration of this, he observes,
1. How necessary it was that the gospel should
be preached to the Gentiles, v. 14, 15. This was
it that the Jews were so angry with Paul for, that
he was the apostle of the Gentiles, and preached the
gospel to them. Now, he shews how needful it was
to bring them within the reach of the forementioned
promise, an interest in which they should not envy
to any of their fellow-creatures.
(1.) They cannot call on him in whom they have
not believed. Except they believe that he is God,
they will not call upon him by prayer ; to what pur¬
pose should they ? The grace of faith is absolutely
necessary to the duty of prayer ; we cannot pray
aright, nor pray to acceptation, without it. He that
comes to God by prayer, must believe, Heb. 11. 6.
Till they believed the true God, they were calling
upon idols, O Baal, hear us.
(2. ) They cannot believe in him of whom they hayt
not heard. Some way or other the divine revelation
must be made known to us, before we can receive
it and assent to it ; it is not born with us. In hear¬
ing is included reading, which is tantamount, and by
which many are brought to believe; (John 20. 31.)
These things are written, that you may believe.
But hearing only is mentioned, as the more ordinan
and natural way of receiving information.
ROMANS, X.
(3.) They cannot hear without a /ireacher; how
should they ? Somebody must tell them what they
are to believe. Preachers and hearers are cor¬
relates ; it is a blessed thing when they mutually re¬
joice in each other — the hearers in the skill and
faithfulness of the preacher, and the preacher in the
willingness and obedience of the hearers.
(4.) They cannot fireach excefit they be sent, ex¬
cept they be both commissioned, and in some mea¬
sure qualified, for their preaching work. How shall
a man act as an ambassador, unless he have both his
credentials and his instructions from the prince that
sends him ? This proves, that to the regular minis¬
try there must be a regular mission and ordination.
It is God’s prerogative to send ministers ; he is the
Lord of the harvest, and therefore to him we must
firay that he would send forth labourers , Matt. 9.
38. He only can qualify men for, and incline them
to, the work of the ministry. But the competency
of that qualification, and the sincerity of that in¬
clination, must not be left to the judgment of every
man for himself : the nature of the thing will bv no
means admit that ; but for the preservation of due
order in the church, this must needs be referred and
submitted to the judgment of a competent number
of those that are themselves in that office, and of ap¬
proved wisdom and experience in it ; who, as in all
other callings, are presumed the most able judges;
and who are empowered to set apart such as they
find so qualified and inclined, to this work of the
ministry ; that by this preservation of the succession,
the name of Christ may endure for ever, and his
throne as the days of heaven. And they that are
thus set apart, not only may, but must preach, as
those that are sent.
2. How welcome the gospel ought to be to those
to whom it was preached ; because it shewed the
way to salvation, v. 15. For this he quotes Isa. 52.
7. The like passage we have, Nahum 1. 15. which,
if it point at the glad tidings of the deliverance of
Israel out of Babylon in the type, yet it looks further
to the gospel, the good news of our salvation by Je¬
sus Christ. Observe,
(1. ) What the gospel is : it is the gosfiel of fieace ;
it is the word of reconciliation between God and
man. On earth fieace, Luke 2. 14. Or, peace is
put in general for all good ; so it is explained here ;
it is glad tidings of good things; the things of the
gospel are good things indeed, the best things;
tidings concerning them are the most joyful tidings,
the best news that ever came from heaven to earth.
(2.) What the work of ministers is ; to fireach this
gospel, to bring these glad tidings ; to evangelize
eace, (so the original is,) to evangelize good things.
very preacher is in this sense an evangelist : they
are not only messengers to carry the news, but am¬
bassadors to treat : and the first gospel preachers
were angels, Luke 2. 13, 8tc.
(3.) How acceptable they should therefore be to
the children of men for their work’s sake ; how
beautiful are the feet, how welcome are thev ! Mary
Magdalene expressed her love to Christ by kissing
his feet, and afterward by holding him by the feet,
Matt. 28. 9. And when Christ .was sending forth
his disciples, he washed their feet. Those that
preach the gospel of peace, should see to it that their
feet, their life and conversation, be beautiful : the
holiness of ministers’ lives is the beauty of their feet.
How beautiful, in the eyes of them that hear them.
Those that welcome the message, cannot but love
the messengers. See 1 Thess. 5. 12, 13.
3. He answers an objection against all this, which
might be taken from the small success which the gos¬
pel had in many places ; (v. 16. ) But they have not
all obeyed the gosfiel. All the Jews have not, all the
Gentiles have not ; far the greater part of both re¬
main in unbelief and disobedience. Observe. The
I gospel is given us not only to be known and believed,
but to be obeyed. It is not a system of notions, but
a rule of practice. This little success of the word
1 was likewise foretold by the prophet; (Isa. 53. 1.)
j Who hath believed our refiort ? Very few have ; few
I to what one would think should have believed it ;
considering how faithful a report it is, and how well
| worthy of all acceptation ; very few to the many that
persist in unbelief. It is no strange thing, but it is
a very sad and uncomfortable thing, for the ministers
of Christ to bring the report of the gospel, and not
to be believed in it. Under such a melancholy con¬
sideration it is good for us to go to God and 'make
our complaint to him. Lord, who hath, &c.
In answer to this,
(1. ) He shews that the word preached is the ordi¬
nary means of working faith; {v. 17.) So then, ug*
— however; though many that hear, do not believe,
yet those that believe, have first heard. Faith
cometh by hearing. It is the summary of what he
had said before, v. 14. The beginning, progress
and strength of faith, is by hearing. The word oi
God is therefore called the word of faith : it begets
and nourishes it. God gives faith, 'but it is by' the
word as the instrument. Hearing, that hearing
which works faith, is by the word of God. It is no;
hearing the enticing words of man’s wisdom, but
hearing the word of God, that will befriend faith,
and hearing it as the word of God. See 1 Thess. 2. 13.
(2.) That those who would not believe the report
of the gospel, yet, having heard it, they were thereby
left inexcusable, and may thank themselves for theit
own ruin, v. 18, to the end.
[1.] The Gentiles have heard it ; (v. 18.) Have
they not heard? Yes, more or less, they have ; either
heard the gospel, or however heard of it. Their
sound went into all the earth ; not only a cunfused
sound, but their words, more distinct and intelligible
notices of these things, are gone unto the ends of the
world. The commission which the apostles received,
runs thus ; Go ye into all the world, fireach to every
creature, discifi/e all nations ; and they did with in¬
defatigable industry and wonderful success pursue
that commission. See the extent of Paul’s province,
ch. 15. 19. To this remote island of Britain, one of
the utmost comers of the world, not only the sound,
but the words, of the gospel came within a few years
after Christ’s ascension. It was in order to this, that
the gift of tongues was at the very first poured so
plentifully upon the apostles, Acts 2. In the ex¬
pression here he plainly alludes to Ps. 19. 4. which
speaks of the notices which the visible works of God
in the creation give to all the world of the power and
Godhead of the Creator. As under the Old Testa¬
ment God piw id"J for the publishing of the work
of creation, ov the sun, moon, and stars ; so now for
the publishing of the work of redemption to all the
world, by the preaching of gospel-ministers, who
are therefore called stars.
^2.] The Jews have heard it too, v. 19 — 21. For
I this he appeals to two passages of the Old Testa-
; ment, to shew how inexcusable they are too. Did
not Israel know that the Gentiles were to be called
it) l They might have known it from Moses and
! Isaiah.
First, One is taken from Deut. 32. 21. Twill firo-
voke you to jealousy. The Jews not only had the
offer, but saw the Gentiles accepting of it, and ad-
1 vantaged by that acceptance, by the same token that
they were vexed at it. They had the refusal; To
\ you first. Acts 3. 26. In all places where the apostles
I came, still the Jews had the first offer, and the Gen¬
tiles had but their leavings. If one would not, another
would. Now this provoked them to jealousy. They,
I, asthe elder brother in the parable, (Luke 15. ) envied
|j the reception and entertainment of the prodigal Gen¬
tiles upon their repentance. The Gentiles are here
ROMANS, XL
called no / xeople , and a foolish nation, not the pro¬
fessing people of God. ’ How much soever there be
of the wit and wisdom of the world, those that are
not the people of God, are, and in the end will be
found to be, a foolish people. Such was the state of
the Gentile world, who vet were made the people
of God, and Christ to them the Wisdom of God.
What a provocation it was to the Jews to see the
Gentiles taken into favour, we may see, Acts i3. 45.
— 17. 5, 13. and especially Acts 22. 22. It was an
instance of the great wickedness of the Jews, that
thev were thus enraged ; and this in Deuteronomy
is the matter of a threatening. God often makes
people’s sin their punishment. A man needs no
greater plague than to be left to the impetuous rage
of his own lusts.
Secondly, Another is taken from Isa. 65. 1, 2.
which is very full, and in it Esaias is very bold ; bold
indeed, to speak so plainly of the rejection of his own
countrymen. Those that will be found faithful have
need to be very bold. Those that are resolved to
please God, must not be afraid to displease any man.
Now Esaias speaks boldly and plainly,
1. Of the preventing grace and favour of God in
the reception and entertainment of the Gentiles;
(x>. 20.) I vjus found of them that sought me not.
The prescribed method is Seek and find ; that is a
rule for us, not a rule for God, who is often found of
those that do not seek. His grace is his own, differ¬
encing grace his own, and he dispenses it in a way
of sovereignty, gives or withholds it at pleasure ;
prevents us with the blessings, the richest, choisest
blessings, of his goodness. Thus he manifested
himself to the Gentiles, by sending the light of the
gospel among them, when they were so far from
seeking him and asking after him, that they were
following after lying vanities, and serving dumb idols.
Was not this our own particular case ? Did hot God
begin in love, and manifest himself to us when we
did not ask after him ? And was not that a time of
love indeed, to be often remembered with a great
deal of thankfulness ?
2. Of the obstinacy and perverseness of Israel, not¬
withstanding the fair offers and affectionate invita¬
tions they had, v. 21. Observe,
(1.) God’s great goodness to them ; Jill day long
I have stretched forth my hands, [1.] His offers ;
1 have stretched forth my hands ; offering them life
and salvation with the greatest sincerity and serious¬
ness that can be, with all possible expressions of
earnestness and importunity ; shewing them the hap¬
piness tendered, setting it before them with the
greatest evidence, reasoning the case with them.
Stretching forth the hands, is the gesture of those
that require audience, (Acts 26. 1.) or desire ac¬
ceptance, Prov. 1. 24. Christ was crucified with his
hands stretched out. Stretched forth my hands as
offering reconciliation ; come let us shake hands and
be friends ; and our duty is to give the hand to him.
2 Chron. 30. 8. [2.] His patience in making these
offers : Jill day long. The patience of God toward
provoking sinners is admirable. He waits to be gra¬
cious. 'I'lie time of God’s patience is here called a
day, lightsome as a day, and fit for work and busi¬
ness ; but limited as a day, and a night at the end of
it. He bears long, but he will not bear always.
(2.) Their great badness to him. They were a
disobedient gainsaying profile. One word in the
Hebrew, in Isaiah, is here well explained by two ;
not only disobedient to the call, not yielding to it, but
gainsaying and quarrelling with it, which is much
worse. Many that will not accept of a good proposal,
yet will acknowledge that they have nothing to say
against it : but the Jews who believed not, rested not
there, but contradicted and blasphemed. God’s pa¬
tience with them was a very great aggravation of
i heir disobedience, and rendered that the more ex¬
ceeding sinful ; as their disobedience advanced the
honour of God’s patience, and rendered that the
more exceeding gracious It is a wonder of mercy in
God, that his goodness is not overcome by man’s bad¬
ness ; and it is a wonder of wickedness in man, that
his badness is not overcome by God’s goodness.
CHAP. XJ.
The apostle, having reconciled that great truth of the rejec¬
tion of the Jews with the promise made unto the fathers, is,
in this chapter, further labouring to mollify the harshness
of it, and to reconcile it to the divine goodness in general.
It might be said, Hath God then cast away his people? The
apostle therefore sets himself, in this chapter, to make a
return to this objection ; and that two ways ; I. He shews
at large what the mercy is, that is mixed with this wrath,
v. 1 . . 32. II. He infers from thence the infinite wisdom
and sovereignty of God ; with the adoration of which he
concludes this chapter and subject, v. 33. . 36.
1. X SAY then, Hath God cast away his
JL people ? God forbid. For 1 also am
an Israelite, of the seed of Abraham, of
the tribe of Benjamin. 2. God hath not
cast away his people which he foreknew.
Wot ye not what the scripture saith of
Elias? How he maketh intercession to
God against Israel, saying, 3. Lord, they
have killed thy prophets, and digged down
thine altars; and I am left alone, and they
seek my life. 4. But what saith the answer
of God unto him ? I have reserved to my¬
self seven thousand men, who have not
bowed the knee to the image of Baal. 5.
Even so then at this present time also there
is a remnant according to the election of
grace. 6. And if by grace, then is it no
more of works: otherwise grace is no more
grace. But if it be of works, then is it no
more grace: otherwise work is no more
work. 7. What then? Israel hath not ob¬
tained that which he seeketh for; but the
election hath obtained it, and the rest were
blinded, 8. (According as it is written, God
hath given them the spirit of slumber, eyes
that they should not see, and ears that they
should not hear;) unto this day. 9. And
David saith, Let their table be made a
snare, and a trap, and a stumbling-block,
and a recompense unto them: 10. Let
their eyes be darkened, that they may not
see, and bow down their back alway. 1 1.
I say then, Have they stumbled that they
should fall ? God forbid : but rather through
their fall salvation is come unto the Gentiles,
for to provoke them to jealousy. 12. Now
if the fall of them be the riches of the world,
and the diminishing of them the riches of
the Gentiles; how much more their ful¬
ness? 13. For I speak to you Gentiles, in
as much as I am the apostle of the Gentiles,
I magnify mine office : 1 4. If by any means
I may provoke to emulation them which are
my flesh, and might save some of them,
15. For if the casting away of them be the
351
ROMANS, XT.
reconciling of the world, what shall the re¬
ceiving of them be, but life from the dead ?
16. For if the first-fruit be holy, the lump
is also holy: and if the root be holy, so are
the branches. 17. And if some of the
branches be broken off, and thou, being a
wild olive-tree, wert grafted in among them,
and with them parlakest of the root and
fatness of the olive-tree ; 1 8. Boast not
against the branches. But if thou boast,
thou bearest not the root, but the root thee.
1 9. Thou wilt say then, The branches were
broken off, that I might be grafted in. 20.
Well ; because of unbelief they were broken
off, and thou standest by faith. Be not high-
minded, but fear: 21. For if God spared
not the natural branches, take heed lest he
also spare not thee. 22. Behold therefore
the goodness and severity of God : on them
which fell, severity ; but towards thee, good¬
ness, if thou continue in his goodness: other¬
wise, thou also shalt be cut off. 23. And
they also, if they abide not still in unbelief,
shall be grafted in : for God is able to graff
them in again. 24. For if thou wert cut !
out of the olive-tree which is wild by nature,
and wert grafted contrary to nature into a i
good olive-tree : how much more shall these,
which be the natural branches , be grafted
into their own olive-tree ? 25. For I would
not, brethren, that ye should be ignorant of
this mystery, lest ye should be wise in your
own conceits; that blindness in part is hap¬
pened to Israel, until the fulness of the Gen¬
tiles be come in. 26. And so all Israel shall
be saved : as it is written, There shall come j
out of Sion the Deliverer, and shall turn
away ungodliness from Jacob : 27. For this
is my covenant unto them, when I shall take
away their sins. 28. As concerning the gos¬
pel, they are enemies for your sakes: but
as touching the election, they are beloved
for the fathers1 sakes. 29. For the gifts and
calling of God are without repentance. 30.
For as ye in times past have not believed
God, yet have now obtained mercy through
their unbelief : 31. Even so have t hese also
now not believed, that through your mercy
they also may obtain mercy. 32. For God
hath concluded them all in unbelief, that he
might have mercy upon all.
The apostle proposes here a plausible objection,
which might be urged against the divine conduct in
casting off the Jewish nation; ( v . 1.) “ Hath Gud
cast away his fieofile ? Is the rejection total and final ?
Are they all abandoned to wrath and ruin, and that
eternal ? Is the extent of the sentence so large as
to be without reserve, or the continuance of it so long
is to be without repeal ? Will he have no more a
peculiar people to himself?”
In opposition to this, he shews that there was a
great deal rf g'wlness and mercy expressed along
with this seeming severity ; particularly, be insists
upon three thing-. 1. That though some of the Jews
were cast off, yet they were not all so. II. That
though the body of the Jews were cast off, yet the
Gentiles were taken in. And, HI. That though the
Jews were cast off at present, yet in God’s due time
they should be taken into his church again.
I. The Jews, it is true, were many of them cast
off, but not all. The supposition of this he intro¬
duces with a God forbid. He will by no means en¬
dure such a suggestion. God had made a distinction
between some and others of them.
1. There was a chosen remnant of believing Jews,
that obtained righteousness and life by faith in Jesus
Christ, v. 1—7. These are said to be such as he
foreknew, (v. 2.) that is, had thoughts of love to,
before the world was ; for whom he thus fo eknew
he did predestinate. There lies the ground of the
difference. They are called the election, (y. 7.) the
elect, God’s chosen ones : whom he calls the elec¬
tion, because that which first distinguished them
from, and dignified them above, others, was, God’s
electing love. Believers are the election, all those,
and those only, whom God hath chosen. Now,
(1.) He shews that he himself was one of them ;
for I also am an Israelite ; as if he had said,
“Should I sav that all the Jews are rejected, I
should cut off my own claims, and see myself aban¬
doned.” Paul was a chosen vessel, (Acts 9. 15.)
and yet he was of the seed of Abraham; and par¬
ticularly of the tribe of Benjamin, the least and
youngest of all the tribes of Israel.
(2.) He suggests, that, as in Elias’s time, so now,
this chosen remnant was really more and greater
than one would think it was : which intimates like¬
wise, that it is no new or unusual thing for God’s
grace and favour to Israel to be limited and con
fined to a remnant of that people ; for so it wa in
Elijah’s time. The scripture saith it of Elias, ii
*Hxu — in the story of Elias, the great reformer of
the Old Testament. Observe,
[1.] His mistake concerning Israel; as if their
apostacy in the days of Ahab was so general, that
he himself was the only faithful servant God had in
the world. He refers to 1 Kings 19. 14. where (it
is here said) he maketh intercession to God against
Israel. A strange kind of intercession : ivluyxavu
Ty ©*J Kula ’] <rp*>tk — He deals with God against
Israel ; so it mav lie read ; so ivruyxdvu is trans¬
lated, Acts 25. 24. The Jews /uu- -have
dealt with me. In prayer we deal with God, com¬
mune with him, discourse with him: it is said of
Elijah, (Jam. 5. 17.) that h e prayed in /i raying. We
are then likely to pray in praying, to make a busi¬
ness of that duty, when we pray as those that are
dealing with God in the duty. Now Elijah in this
prayer spake as if there were none left faithful in
Israel but himself only. See to what a lowr ebb the
profession of religion may sometimes be brought,
and how much the face of it may be eclipsed, that
the most wise and observing men may give it up for
gone. So it was in Elijah’s time. That which
makes the show of a nation, is, the powers and the
multitude. The powers of Israel were then perse¬
cuting powers ; They have killed thy firofihets, and
digged down thine altars, and they seek my life.
The multitude of Israel were then idolatrous : 7 am
left alone. Thus those few that were faithful to
God, were not only lost in the crowd of idolaters,
but crushed and driven into corners by the rage of
persecutors. When the wicked rise, a man is hidden,
Prov. 28. 12.
Digged down thine altars; not only neglected
them, and let them go out of repair, but digged them
down. When altars were set up for Baal, it is no
wonder if God’s altars were pulled down; they
S 62
ROMANS, XI.
could not endure that standing testimony against
their idolatry.
This was his intercession against Israel ; as if he
had said, “ Lord, is not this a people ripe for ruin,
worthy to be cast off? What else canst thou do for
t.hy great name ?” It is a very sad tiling for any
person or people to have the prayers of God’s peo¬
ple against them ; especially of God’s prophets : for
God espouses, and sooner or later will visibly own,
the cause of his praying people.
[2.] The rectifying this mistake by the answer
of God; (t». 4.) I have reserved. Note, First,
Things are often much better with the church of
God than wise and good men think they are. They
are ready to conclude hardly, and to give up all for
gone, when it is not so. Secondly, In times of ge¬
neral apostacy, there is usually a remnant that keep
their integrity ; some, though but a few ; all do not
go one way. Thirdly, That when there is a rem¬
nant who keep their integrity in times of general
apostacy, it is God that reserves to himself that
remnant. If he had left them to themselves, they
had gone down the stream with the rest. It is his
free and almighty grace that makes the difference
between them and others.
Seven thousand: a competent number to bear
their testimony against the idolatry of Israel ; and
yet, compared with the many thousands of Israel, a
very small number ; one of a city, and two of a
tribe, like the grape-gleanings of the vintage.
Christ’s flock is but a little flock : and yet, when
they come all together at last, they will be a great
and innumerable multitude, Rev. 7. 9.
Now the description of this remnant, is, that they
hax>e not bowed the knee to the image of Baal. That
was then the reigning sin of Israel. In court, city,
and country, Baal had the ascendant ; and the gene¬
rality of people, more or less, paid their respect to
Baal. The best evidence of integrity is a freedom
from the present prevailing corruptions of the times
and places that we live in ; to swim against the j
stream when it is strong. Those God will own for
his faithful witnesses, that are bold in bearing their
testimony to the present truth, 2 Pet. 1. 12. This
is thank-worthy ; not to bow to Baal when every
body bows. Sober singularity is commonly the
badge of true sincerity.
[3.] The application of this instance to the case
in hand; ( v . 5 — 7.) Even so at this present time.
God’s methods of dispensation toward his church
are as they used to be. As it has been, so it is.
In Elijah’s time there was a remnant, and so there
is now. If then there was a remnant left under the
Old Testament, when the displays of grace were less
clear, and the pourings out of the Spirit less plenti¬
ful ; much more now under the gospel, when the
grace of God, which bringeth salvation, appears
more illustrious.
Jl remnant, a few of many ; a remnant of believ¬
ing Jews, when the rest were obstinate in their un¬
belief.
This is called a remnant according to the election
of grace ; they are such as were chosen from eter¬
nity in the counsels of divine love, to be vessels of
grace and glory. Whom he did predestinate them
he called. If the difference between them and
others be made purely by the grace of God, as cer-
tainlv it is, ( I have reserved them, saith he, to try-
self, ) then it must needsbe according to the election;
for we are sure that whatever God does, he doe ; it
according to the counsel of his own will.
Now concerning this remnant, we may observe,
First, Whence it takes its rise ; from the f ree
grace of God, ( v . 6.) that grace which excludes
works. The eternal election, in which the differ¬
ence between some and others is first founded, is
purely of grace, free grace; not for the sake of
works done, or foreseen ; if so, it would not be grace.
Gratia non est ullo modo gratia, si non sit omnt
tnodo gratuita — It is not grace, properly so culled,
if it be not perfectly free. Election is purely ac¬
cording to the good pleasure of his will, Eph. 1. 5.
Paul’s heart was so full of the freeness of God’s
grace, that in the midst of his discourse he turns
aside, as it were, to make the remark, If of grace,
then not of works. And some observe, that faith
itself, which in the matter of justification is opposed
to works, is here included in them ; for faith has a
peculiar receptivity to receive the free grace of God
for our justification, but not to receive that grace for
our election.
Secondly, What it obtains: that which Israel,
that is, the body of that people, in vain sought for ;
(v. 7. ) Israel hath not obtained that which he seeketh
for; justification, and acceptance with God; (see
ch. 9. 31.) but the election has obtained it. In them
the promise of God has its accomplishment, and
God’s ancient kindness for that people is remem¬
bered. He calls the remnant of believers, not the
elect, but the election, to shew that the sole founda¬
tion of all their hopes and happiness is laid in elec
tion. They were the persons whom God had in his
eye, in the counsels of his love ; they are the elec¬
tion, they are God’s choice.
Such was the favour of God to the chosen rem¬
nant. But,
2. The rest were blinded, v. 7. Some are chosen
and called ; and the call is made effectual. But
others are left to perish in their unbelief ; nay, they
were made worse by that which should have made
them better. The gospel, which to them that be¬
lieved was the savour of life unto life, to the unbe¬
lieving was the savour of death unto death. The
same sun softens wax and hardens clay. Good old
Simeon foresaw that the child Jesus was set for the
fall, as well as for the rising again, of many in Israel,
Luke 2. 34.
Were blinded ; irai£*S»<rx.v — they were hardened ;
so some. They were seared, and made brawny
and insensible. They could neither see the light,
nor feel the touch, of gospel-grace. Blindness and
hardness are expressive of the same senselessness
and stupidity of spirit. They shut their eyes, and
would not see ; that was their sin : and then God, in
a way of righteous judgment, blinded their eyes,
that they could not see ; there was their punish
ment.
This seemed harsh doctrine : to qualify it there¬
fore he vouches two witnesses out of the Old Testa¬
ment, which speak of such a thing.
(1.) Isaiah, who spake of such a judgment in his
day, ch. 29. 10. — 6. 9. The spirit of slumber, that
is, an indisposedness to mind either their duty or in
terest. They are under the power of a prevailing
unconcernedness, like people that are slumbering
and sleeping ; not affected with any thing that is
said or done. They were resolved to continue as
they were, and would not stir. The following
words explain what is meant by the spirit of slum¬
ber ; eyes, that they should not see, and ears, that
they should not hear. They had the faculties, but
in the things that belonged to their peace they had
not the use of those faculties ; they were quite in¬
fatuated, they saw Christ, but they did not believe
in him ; they heard his word, but they did not re¬
ceive it ; and so both their hearing and their seeing
were in vain. It was all one as if they had neither
seen nor heard. Of all judgments spiritual judg¬
ments are the sorest, and most to be dreaded,
though they make the least noise.
Unto this day. Ever since Esaias prophesied,
this hardening work hath been in the doing ; some
among them have been blind and senseless. Or
rather, ever since the first preaching rf the gospel
353
ROMANS, XI.
though they have had the most convincing evidences,
that could be of the truth of it, the most powerful
preaching, the fairest offers, the clearest calls from
Christ himself, and from his apostles ; yet to this day
they are blinded. It is still true concerning multi¬
tudes of them, even to this day in which we live ;
they are hardened and blinded ; the obstinacy and
■unbelief goby succession, from generation to genera¬
tion, according to their own fearful imprecation,
which entailed the curse ; His blood be upon us, and
upon our children.
(2. ) David, (n. 9, 10. ) quoted from Ps. 69. 22, 23.
where David having in the Spirit foretold the suffer¬
ings of Christ from his own peeople the Jews, par¬
ticularly that of their giving him vinegar to drink,
(v. 21. which was literally fulfilled, Matt. 27. 48.)
an expression of the greatest contempt and malice
that could be ; in the next words, under the form of
an imprecation, he foretells the dreadful judgments
of God upon them for it ; Let their table become a
snare: which the apostle here applies to the present
blindness of the Jews, and the offence they took at
the gospel, which increased their hardness.
This teaches us how to understand other prayers
of David against his enemies ; they are to be looked
upon as prophetical of the judgments of God upon
the public and obstinate enemies of Christ and his
kingdom. His prayer that it might be so, was a
prophecy that it should be so, and not the private
expressions of his own angry resentments. It was
likewise intended to justify God, and to clear his
righteousness in such judgments. He speaks here,
[ 1. ] Of the ruin of their comforts ; Let their table
be made a snare, that is, as the psalmist explains it,
Let that which should be for their welfare, be a
trap to them. The curse of God will turn meat
into poison. It is a threatening like that, (Mai. 2. 2.)
I will curse your blessings. Their table a snare,
that is, an occasion of sin, and an occasion of misery.
Their very food, that should nourish them, shall
choke them.
[2.] Of the ruin of their powers and faculties,
(v. 10.) their eyes darkened, their backs bowed
down ; that they can neither find the right way, nor,
if they could, are they able to walk in it. The
Jews, after their national rejection of Christ and his
gospel, became infatuated in their politics, so that
their very counsels turned against them, and hasten¬
ed their ruin by the Romans. They looked like a
i)eople designed for slavery and contempt, their
lacks bowed down, to be ridden and trampled upon
by all the nations about them.
"Or, it may be understood spiritually ; their backs
are bowed down in carnality and worldly-minded¬
ness. CurvX in terris animx — They mind earthly
things. This is an exact description of the state
and temper of the present remainder of that peo¬
ple, than whom, if the accounts we have of them be
true, there is not a more worldly, wilful, blind,
selfish, ill-natured, people in the world. They are
manifestly to this day under the power of this curse.
Divine curses will work long. It is a sign we have
our eyes darkened, if we are bowed down in worldly-
mindedness.
II. Another thing which qualified this doctrine of
the rejection of the Jews, was, that though they
were cast off and unchurched, yet the Gentiles were
taken in, ( v . 11 — 14.) which he applies by way of
caution to the Gentiles, v. 17 — 22.
1. The rejection of the Jews made room for the
reception of the Gentiles. The Jews’ leavings were
a feast for the poor Gentiles ; (xk 11.) “ Have they
stumbled, that they should fall ? Had God no other
end in the forsaking and rejecting of them than their
destruction ?” He startles at that, rejecting the
thought with abhorrence, as usually he does when
any thing is suggested which seems to reflect upon
Vol. vi. — 2 Y
the wisdom or righteousness, or goodness of God ;
God forbid ; no, through their fall salvation is come
to the Gentiles. Not but that salvation might have
come to the Gentiles if they had stood ; but by the
divine appointment it was so ordered, that the
gospel should be preached to the Gentiles, upon the
Jews’ refusal of it. Thus in the parable; (Matt.
22. 8, 9.) They that were first bidden were not wor¬
thy, Go ye therefore into the highways, Luke 14.
21. And so it was in the history; (Acts 13. 46.)
It was necessary that the word of God should first
have been spoken to you ; but seeing ye put it from
you, lo, we turn to the Gentiles; so. Acts 18. 6.
God will have a church in the world, will have the
wedding furnished with guests ; and if one will not
come, another will, or why was the offer made ? The
Jews had the refusal, and so the tender came to the
Gentiles. See how infinite Wisdom brings light out
of darkness, good out of evil, meat out of the eater,
and sweetness out of the strong.
To the same pui port he says, (r. 12.) The fall of
them was the riches of the world, it hastened the
gospel so much the sooner into the Gentile world.
The gospel is the greatest riches of the place
where it is ; it is better than thousands of gold and
silver. Or, The riches of the Gentiles was the
multitude of converts among them. True believers
are God’s jewels.
To the same purport, (v. 15.) The casting away
of them is the reconciling of the world. God’s dis¬
pleasure toward them made way for his favour to¬
ward the Gentiles. God was in Christ recticiling
the world, 2 Cor. 5. 19. And therefore ,ie took
occasion from the unbelief of the Jews, openly to
disavow and disown them, though they have been
his peculiar favourites ; to shew that in dispensing
his favours he would now no longer act in such a
way of peculiarity and restriction, but that in every
nation he that feared God, and wrought righteous¬
ness, should be accepted of him. Acts 10. 34, 35.
2. The use that the apostle makes of this doctrine
concerning the substitution of the Gentiles in the
room of the Jews.
(1.) As a kinsman to the Jews, here is a word of
excitement and exhortation to them ; to stir them up
to receive and embrace the gospel-offer. This,
God intended in his favour to the Gentiles, to pro¬
voke the Jews to jealousy ; (i>. 11.) and Paul endea¬
vours to enforce it accordingly ; (v. 14. ) If bit any
means I might provoke to emulation them who are
my flesh. “Shall the despised Gentiles run away
with all the comforts and privileges of the gospel,
and shall not we repent our refusal, and now at last
put in for a share ? Shall not we believe and obey,
and be pardoned and saved, as well as the Gentiles:”
See an instance of such an emulation in Esau, Gen.
28. 6 — 9. There is a commendable emulation in
the affairs of our souls : why should not we be as
holy and happy as any of our neighbours ? In this
emulation there needs no suspicion, undermining or
countermining ; for the church hath room enough,
and the new covenant grace and comfort enough,
for us all. The blessings are not lessened by the
multitudes of the sharers. And might save some of
them. See what was Paul’s business, to save souls ;
and yet the utmost he promises himself is but to
save some. Though he were such a powerful
preacher, spoke and wrote with such evidence and
demonstration of the Spirit, yet of the many he dealt
with he could but save some. Ministers must think
their pains well bestowed, if they can but be instru¬
mental to save some.
(2. ) As an apostle to the Gentiles, here is a word
of caution for them. “ I speak to you Gentiles. You
believing Romans, you hear what riches of salvation
are come to you bv the fall of the Jews, but take
heed lest you do any thing to forfeit it. ” Paul takes
354
ROMANS, XI.
this, as other occasions, to apply his discourse to the
Gentiles, because he was the apostle of the Gentiles,
appointed for the service of their faith, to plant and
water churches in the Gentile nations. This was
the purport of his extraordinary mission, Acts 22.
21. I will send thee far hence unto the Gentiles;
compare Acts 9. 15. It was likewise the intention
of his ordination, Gal. 2. 9. Compare Acts 13. 2.
It ought to be our great and special care to do good
to those that are under our charge : we must parti¬
cularly mind that which is our own work. It was
an instance of God’s great love to the poor Gentiles,
that he appointed Paul, who in gifts and graces ex¬
celled all the apostles, to be the apostle of the Gen¬
tiles.
The Gentile world was a wider province : and the
work to be done in it required a very able, skilful,
zealous, courageous workman ; such a one was Paul.
God calls those to special work, that he either sees
or makes fit for it.
I magnify mine office. There were those that
vilified it, and him because of it. It was because he
was the apostle of the Gentiles, that the Jews were
so outrageous against him; (Acts 22. 21, 22. ) and
et he thought never the worse of it, though it set
im up as the butt of all the Jewish rage and malice.
It is a sign of true love to Jesus Christ, to reckon that
service and work for him truly honourable, which
the world looks upon with scorn, as mean and con¬
temptible. The office of the ministry is an office to
be magnified. Ministers are ambassadors for Christ,
and stewards of the mysteries of God, and for their
work’s sake are to be esteemed highly in love.
Mine office; <h*.x.ovi*.v — my ministry, my ser¬
vice, not my lordship and dominion. It was not the
dignity and power, but the duty and work, of an
apostle, that Paul was so much in love with.
Now two things he exhorts the Gentiles to, with
reference to the rejected Jews.
[1. ] To have a respect for the Jews, notwithstand¬
ing, and to desire their conversion. This is intimat¬
ed in the prospect he gives them of the advantage
that would accrue to the church by their conversion,
v. 12, 15. It would be as life from the dead ; and
therefore they must not insult and triumph oyer
those poor Jews, but rather pity them, and desire
their welfare, and long for the receiving of them in
again.
[2.] To take heed to themselves, lest they should
stumble and fall, as the Jews had done, v. 17 — 22.
Where observe.
First, The privilege which the Gentiles had by
being taken into the church. They were grafted
in, (x>. 1 7.) as a branch of a wild olive into a good
olive ; which is contrary to the way and custom of
the husbandman, who grafts the good olive into the
bad ; but those that God grafts into the church, he
finds wild and barren, and good for nothing. Men
graft, to mend the tree ; but God grafts, to mend the
branch.
1. The church of God is an olive-tree ; flourishing
and fruitful as an olive ; (Ps. 52. 8. Hos. 14. 6.) the
fruit useful for the honour both of God and man,
Judg. 9. 9.
2. Those that are out of the church, are as wild
olive-trees ; not only useless, but what they do pro¬
duce is sour and unsavoury. Wild by nature, v. 24.
This was the state of the poor Gentiles, that wanted
church privileges, and in respect of real sanctifica¬
tion ; and it is the natural state of every one of us, to
be wild by nature.
3. Conversion is the grafting in of wild branches
into the good olive. We must be cut off from the
old stock, and be brought into union with a new root
4. Those that are grafted into the good olive-tree,
partake of the root and fatness of the olive. It is
applicable to a saving union with Christ ; all that are
by a lively faith grafted into Christ, partake of him
as the branches trom the root ; receive from his ful¬
ness. But it is here spoken of a visible church-mem¬
bership, from which the Jews were as branches
broken off ; and so the Gentiles were grafted in,
<W o~n — among them that continued, or in the room
of them that were broken off.
The Gentiles, being grafted into the church, par
take of the same privileges that the Jews did, the
root and fatness. The olive-tree is the visible
church, (called so Jer. 11. 16.) the root of this tree
was Abraham ; not the root of communication, so
Christ only is the root ; but the root of administra¬
tion, he being the first with whom the covenant was
so solemnly made. Now the believing Gentiles par
take of this root he also is a son of Abraham, (Luke
19. 9. ) the blessing of Abraham comes upon the Gen¬
tiles, (Gal. 3. 14.) the same fatness of the olive-tree,
the same for substance, special protection, lively
oracles, means of salvation, a standing ministry, in¬
stituted ordinances ; and among the rest, the visible
church-membership of their infant seed, which was
part of the fatness of the olive-tree that the Jews
had, and cannot be imagined to be denied to the
Gentiles.
Secondly, A caution not to abuse these privileges.
1. “ Be not proud ; ( v . 18.) Boast not against the
branches. Do not therefore trample upon the Jews
as a reprobate people, nor insult over them that are
broken off, much less over those that do continue.”
Grace is given, not to make us proud, but to make
us thankful. The law of faith excludes all boasting,
either of ourselves or against others. “ Do not say,
(y. 19.) They were broken off, that I might be graft¬
ed in ; do not think that thou didst merit more at the
hand of God than they, or didst stand higher in his
favour. ”
“ But remember, thou bearest not the root, but the
root thee ; though thou art grafted in, thou art still
but a branch borne by the root; nay, and an en¬
grafted branch, brought into the good olive contrary
to nature, (x». 24. ) not free-born, but by an act of
grace enfranchised and naturalised. Abraham, the
root of the Jewish church, is not beholden to thee ;
but thou art greatly obliged to him, as the trustee
of the covenant, and the father of many nations.
Therefore, if thou boast, know, (that word must be
supplied to clear the sense,) thou bearest not the root
but the root thee.”
2. “ Be not secure ; (v. 20.) Be not high-minded,
but fear. Be not too confident of your own strength
and standing.” A holy fear is an excellent preser¬
vative against high-mindedness : happy is the man
that thus feareth always. We need not fear but God
will be true to his word ; all the danger is lest we be
false to our’s. Let us therefore fear, Heb. 4. 1.
The church of Rome now boasts ol a patent of per¬
petual preservation ; but the apostle here, in his epis¬
tle to that church when she was in her infancy and
integrity, enters an express caveat against that boast,
and all claims of that kind.
Fear what ? “ Why fear lest thou commit a for¬
feiture as they have done ; lest thou lose the privi¬
leges thou now enjoyest, as they have lost their’s.”
The evils that befall others, should be our warnings.
Go (saith God to Jerusalem, Jer. 7. 12.) and see
what I did to Shiloh ; so now. let all the churches of
God go see what he did to Jerusalem, and what is
become of the day of their visitation : that we may
hear and fear, and take heed of Jerusalem’s sin.
The patent which churches have of their privileges,
is not for a certain term, or entailed upon them and
their heirs; but it runs as long as they carry them¬
selves well, and no longer.
Consider, (1.) “ How they were broken off. It
was not undeservedly, by an act of absolute sove¬
reignty and prerogative, but because of unbelief ”
356
ROMANS, XT.
It seems then, it is possible for churches that have
long stood by faith, to fall into such a state of infide¬
lity as may be their ruin. Their unbelief did not
only provoke God to cut them off, but they did by
that cut themselves off : it was not only the merito¬
rious, but the formal cause of their separation.
“ Now, thou art liable to the same infirmity and
corruption that they fell by. ” F urther observe, they
were natural branches ; (v. 21.) not only interested
in Abraham’s covenant, but descending from Abra¬
ham’s loins; and so bom upon the promises, and
thence had a kind of tenant-right : yet when they
sunk into unbelief, God did not sfiare them. Pre¬
scription, long usage, the faithfulness of their an¬
cestors, would not secure them. It was in vain to
plead, though they insisted much upon it, that they
were Abraham’s seed, Matt. 3. 9. John 8. 33. It is
true, they were the husbandmen to whom the vine¬
yard was first let out ; but when they forfeited it, it
was justly taken from them, Matt. 21. 41, 43.
This is called here severity, v. 22. God laid righ¬
teousness to the line, and judgmenfto the plummet,
and dealt with them according to their sins. Seve¬
rity is a word that sounds harsh ; and I do not re¬
member that it is any where else in scripture ascrib¬
ed to God ; and it is here applied to the unchurching
of the Jews. God is most severe toward those that
have been in profession nearest to him, if they rebel
against him, Amos 3. 2. Patience and privileges
abused, turn to the greatest wrath. Of all judg¬
ments, spiritual judgments are the sorest; for of those
he is here speaking, v. 8.
(2.) “ How thou standest ; thou that art engrafted
in.” He speaks to the Gentile churches in general;
though perhaps tacitly reflecting on some particular
person, who might have expressed some such pride
and triumph in the Jews’ rejection. “ Consider
then,”
[1.] “ By what means thou standest; by faith,
which is a depending grace, and fetches in strength
from heaven. Thou dost not stand in any strength
of thy own, of which thou mightest be confident :
thou art no more than the free grace of God makes
thee, and his grace is his own, which he gives or
withholds at pleasure. That which ruined them
was unbelief, and by faith thou standest : therefore
thou hast no faster hold than they had, thou standest
on no firmer foundation than they did.”
[2. ] “ On what terms ; ( v . 22. ) toward thee good¬
ness, if thou continue in his goodness, continue in a
dependence upon, and compliance with, the free
grace of God, the want of which it was that ruined
the Jews ; if thou be careful to keep up thine inter¬
est in the divine favour, by being continually care¬
ful to please God, and fearful of offending him.”
The sum of our duty, the condition of our happiness,
is, to keep ourselves in the love of God. Pear the
Lord ana his goodness, Hos. 3. 5.
III. Another thing that qualified this doctrine of
the Jews’ rejection, is, that though for the present
they are cast off, yet the rejection is not final ; but
when the fulness of time is come, they will be taken
in again. They are not cast off for ever, but mercy
is remembered in the midst of wrath. Let us ob¬
serve,
1. How this conversion of the Jews is here de¬
scribed.
(1.) It is said to be their fulness, (y. 12.) that is,
the addition of them to the church, the filling up
again of that place which became vacant by their
rejection. This would be the enriching of the world,
that is, the church in the world, with a great deal
of light and strength and beauty.
(2.) It is called the receiving of them. The con¬
version of a soul is the receiving of that soul, so the
conversion of a nation. They shall be received into
favour, into the church, into the love of Christ,
whose arms are stretched out for the receiving of all
1 those that will come to him.
And this will be as life from the dead ; so strange
and surprising, and yet withal so welcome and ac-
i ceptable. The conversion of the Jews will bring
great joy to the church. See Luke 15. 32. He was
dead, and is alive ; and therefore it was meet we
| should make merry and be glad.
(3.) It is called th e grafting of them in again, (v.
1 23. ) into.the church, from which they had been bro¬
ken off. That which is grafted in, receives sap and
virtue from the root; so does a soul that is truly
grafted into the church, receive life and strength
and grace from Christ the quickening root.
They shall be grafted into their own olive-tree ;
(t>. 24.) that is, into the church, which formerly
they had been the most eminent and conspicuous
members of ; to retrieve these privileges of visible
church-membership, which they had so long en¬
joyed, but have now sinned away and forfeited by
their unbelief.
(4. ) It is called, the saving of all Israel, v. 26.
True conversion may well be called salvation ; it is
salvation begun. See Acts 2. 47. The adding of
them to the church is the saving of them : <ru£i»-
in the present tense, are saved. When con¬
version-work goes on, salvation-work goes on.
2. What it is grounded upon, and what reason we
have to look for it.
(1.) Because of the holiness of the first-fruits and
the root, v. 16. Some by the first-fruits understand
those of the Jews, that were already converted to
the faith of Christ, and received into the church ;
which were, as the first-fruits, dedicated to God, as
earnests of a more plentiful and sanctified harvest.
A good beginning promises a good ending. Why
may we not suppose that others may be savingly
wrought upon as well as those who are already
brought in ? Others, by the first-fruits, understand
the same with the root, the patriarchs, Abraham,
Isaac, and Jacob, from whom the Jews descended,
and with whom, as the prime trustees, the covenant
was deposited: and so they were the root of the Jews,
not only as a people, but as a church. Now, if they
were holy, wnich is not meant so much of inherent
as of federal holiness ; if they were in the church
and in the covenant, then we have reason to con¬
clude, that God hath a kindness for the lump. , the
body of that people ; and for the branches, the par¬
ticular members of it. The Jews are in a sense a
holy nation, (Exod. 19. 6.) being descended from
holy parents. Now it cannot be imagined, that such
a holy nation should be totally and finally cast off.
This proves that the seed of believers, as such,
are within the pale of the visible church, and within
the verge of the covenant, till they do, by their un¬
belief, throw themselves out ; for if the root be holy,
so are the branches. Though real qualifications are
not propagated, yet relative privileges are. Though
a wise man does not beget a wise man, yet a free
man begets a free man. Though grace does not run
in the blood, yet external privileges do, (till they are
forfeited,) even to a thousand generations. Look
how they will answer it another day, that cut off the
entail, by turning the seed of the faithful out of the
church, and so not allowing the blessing of Abraham
to come upon the Gentiles. The Jewish branches
are reckoned holy, because the root was so.
This is expressed more plainly; (n. 28.) They are
beloved for the fathers ’ sakes. In this love to the
fathers, the first foundation of their church-state was
laid; (Deut. 4. 37.) Because he loved thy fathers,
; therefore he chose their seed after them. And th z
! same love would revive their privileges, for still the
ancient loving-kindness is remembered; they aie
beloved for the fathers' sakes. It is God’s usual me-
| thod of grace. Kindness to the children for the fa-
356
ROMANS, XT.
ther’s sake, is therefore called the kindness of God, I
2 Sam. 9. 3, 7.
Though, as concerning the gospel, that is, in the
present dispensation of it, they are enemies to it for
your safces, for the sake of the Gentiles, against
whom they have such an antipathy ; yet when God’s
time is come, that will wear off, and God’s love to
their fathers will be remembered. See a promise
that points at this, Lev. 26. 42. The iniquity of
the fathers is visited but to the third and fourth
generation; but there is mercy kept for thousands.
Many fare the better for the sake of their godly an¬
cestors.
It is upon this account that the church is called
their own olive-tree. Long it had been their own
peculiar ; which is some encouragement to us to
hope that there may be room for them in it again,
for old acquaintance-sake. That which hath been
mav be again.
Though particular persons and generations wear
off in unbelief, yet there having been a national
church-membership, though for the present sus¬
pended, we may expect that it will be revived again.
(2.) Because of the power of God; ( v . 23.) God
is able to graft them in again. The conversion of
souls is a work of almighty power ; and when they
seem most hardened, and blinded, and obstinate,
our comfort is, that God is able to work a change,
able to graft those in, that have been long cast out
and withered. When the house is kept by the
strong man armed, with all his force, yet God is
stronger than he, and is able to dispossess him.
The condition of their restoration is faith ; If they
abide not still in unbelief. So that nothing is to be
done but to remove that unbelief, that is the great
obstacle ; and God is able to take that away, though
nothing less than an almighty power will do it ; the
same power that raised up Christ from the dead,
Eph. 1. 19, 20. Otherwise, can these dry bones
live ?
(3. ) Because of the grace of God manifested to
the Gentiles. Those that have themselves expe¬
rienced the grace of God, preventing, distinguishing
grace, may from thence take encouragement to hope
well concerning others. This is his argument, ( v .
24.) “If thou wert grafted into a good olive, that
wast wild by nature, much more shall these that
were the natural branches, and may therefore be
presumed somewhat nearer to the divine accept¬
ance.”
This is a suggestion very proper to check the in¬
solence of those Gentile Christians, that looked with
disdain and triumph upon the condition of the re¬
jected Jews, and trampled upon them ; as if he had
said, “Their condition, bad as it is, is not so bad as
your’s was before your conversion ; and therefore
why may it not be made as good as your’s is ?” This
is his argument, (i>. 30, 31.) As ye in time fast have
not, &c. It is good for those that have found mercy
with God, to be often thinking what they were in
time past, and how they obtained that mercy. This
would help to soften our censures of, and quicken
our prayers for, those that still continue in unbelief.
He argues further from the occasion of the Gen¬
tiles’ call, that is, the unbelief of the Jews ; thence
it took rise ; “ You have obtained mercy through
their unbelief; much more shall they obtain mercy
through your mercy. If the putting out of their
candle was the lighting of your’s, by that power of
God, who brings good out of evil ; much more shall
the continued light of your candle, when God’s time
is come, be a means of lighting their’s again.”
“ That through your mercy, they might obtain
mercv, that they may be beholden to you, as you
have been to them.” He takes it for granted, that
the believing Gentiles would do their utmost endea¬
vour to work upon the Jews; that when God had
1 persuaded Japhet, he would be labouring to persuade
I Shem. True grace hates monopolies. Those that
I have found mercy themselves, should endeavour that
through their mercy others also may obtain mercy.
(4.) Because of the promises and prophecies of the
Old Testament, which point at this. He quotes a
very remarkable one, v. 26. from Isa. 59. 20, 21.
Where we may observe,
[1.] The coming of Christ promised ; There shah
come out of Zion the Deliverer. Jesus Christ is the
great Deliverer, which supposes mankind in a state
of misery and danger. In Isaiah it is, the Redeemer
shall come to Zion. There he is called the Re¬
deemer ; here, the Deliverer ; he delivers in a way
of redemption, by a price. There he is said to come
to Zion, because when the prophet prophesied, he
was yet to come into the world, and Zion was his
first head-quarters ; thither he came, there he took
up his residence : but when the apostle wrote this,
he was come, he had been in Zion ; and he is speak
ing of the fruits of his appearing, which shall comt
out of Zion; .from thence, as from the spring,
issued forth those streams of living water, which in
the everlasting gospel watered the nations. Out of
Zion went forth the law, Isa. 2. 3. Compare Luke
24. 47.
[2.] The end and purpose of this coming; He
shall turn away ungodliness from Jacob. Christ’s
errand into the world was to turn away ungodliness,
to turn away the guilt by the purchase* of pardoning
mercy, and to turn away the power by the pouring
out of renewing grace ; to save his people from their
sins, (Matt. 1. 21.) to part betwixt us and our sins ;
that iniquity might not be our ruin, and that it might
not be our ruler.
Especially to turn it away from Jacob ; which is
that for the sake of which he quotes the text, as a
proof of the great kindness God intended for the
seed of Jacob. What greater kindness could he do
them than to turn away ungodliness from tnem, to
take away that which comes between them and all
happiness : take away sin, and then make way for
all good ? This is the blessing that Christ was sent
to bestow upon the world, and to tender it to the
Jews in the first place, (Acts 3. 26.) to turn people
from their iniquities.
In Isaiah, it is, The Redeemer shall come to Zion,
and unto them that turn from transgression in Jacob ;
which shews who in Zion were to have a share in,
and to reap benefit by, the deliverance promised,
those, and those only, that leave their sins, and turn
to God ; to them Christ comes as a Redeemer, but as
an Avenger to them that persist in impenitence. See
Deut. 30. 2, 3. Those that turn from sin, will be
owned as the true citizens of Zion, (Eph. 2. 19.) the
right Jacob, Ps. 24. 4, 6. Putting both these read¬
ings together, we learn that none have an interest in
Christ but those that turn from their sins, nor can
any turn from their sins but by the strength of the
grace of Christ.
For this is my covenant with them ; this, that the
Deliverer shall come to them ; this, that my S/iirit
shall not depart from them, as it follows, Isa. 59.
21. God’s gracious intentions concerning Israel
were made the matter of a covenant, which the God
that cannot lie could not but be true and faithful to.
They were the children of the covenant, Acts 3. 25.
The apostle adds, when I shall takeaway their sins ;
which some think refers to Isa. 27. 9. or only to the
foregoing words, to turn away ungodliness. Pardon
of sin is laid as the foundation of all the blessings cf
the new covenant; (Heb. S. 12.) For I will be mer¬
ciful. Now from all this he infers, that certainly
God had great mercy in store for that people, some¬
thing answerable to the extent of these rich pro¬
mises : and he proves his inference (v. 29.) by this
truth, For the gifts and callings of God arc without
357
ROMANS, XI.
reficntance. Repentance is sometimes taken for a
change of mind, and so God never repents, for he is
in one mind, and who can turn him ? Sometimes for
a change of way, and that is here understood ; inti¬
mating the constancy and unchangeableness of that
love of God, which is founded in election. Those
gifts and callings are immutable ; whom he so loves,
he loves to the end. We find God repenting that
he had given man a being, (Gen. 6. 6. It relented
the Lord that he had made man,) and repenting that
he had given a man honour and power ; (1 Sam. 15.
11. It repenteth me that I have set up Saul to be
king;) but we never find God repenting that he had
given man grace, or effectually called him ; those
gifts and callings are without repentance.
3. The time and extent of this conversion, when
and where it is to be expected. It is called a mys¬
tery, (v. 25.) that which was not obvious, and which
one would not expect upon the view of the present
state of that people ; who appeared generally so ob¬
stinate against Christ and Christianity, that it was a
riddle to talk of their unanimous conversion. The
conversion of the Gentiles is called a mystery, Eph.
3. 3, 6, 9. The case of the rejected Jews seemed as
bad now as that of the Gentiles had been. The
work of conversion was carried on in a mystery.
Now he. would have them know so much of this
mystery as to keep them humble, lest you be wise
in your own conceit, lest you be so much puffed up
with your church-membership, and trample upon
the Jews. Ignorance is the cause of our self-conceit-
edness. I would not have you ignorant, lest you be
wise in your ovjn conceits. Observe,
(1.) Their present state; Blindness, in part, is
happened to Israel, v. 25. Here is something to
qualify it, that it is but in part ; there is a remnant
that see the things that belong to their peace ;
though part, the far greater part, are in blindness,
v. 7, 8.
To the same purport, ( [v . 32.) God has concluded
them all in unbelief; shut them up as in a prison ;
given them over to their own hearts’ lusts. Shut¬
ting up is sometimes put for conviction, as Gal. 3.
22. They all stand before God convicted of unbe¬
lief. They would not believe. “ Why then” (saith
God) “ you shall not.” They peremptorily refused
to submit to Christ and his government ; which re¬
fusal of their’s was, as it were, entered upon record
in the court of Heaven, and was conclusive against
them.
(2.) When this blessed change should be ; when
the fulness of the Gentiles shall come in, when the
gospel has had its intended success, and made its
progress in the Gentile world ; compare, v. 12. The
Jews shall continue in blindness, till God hath per¬
formed his whole work among the Gentiles, and
then their turn will come next to be remembered.
This was the purpose and ordination of God, for
wise and holy ends ; things should not be ripe for
the Jews’ conversion, till the church was replenished
with the Gentiles ; that it might appear that God’s
taking them again, was not because he had need of
them, but of his own free grace.
(3. ) The extent of it ; all Israel shall be saved, v.
26. He will have mercy upon all, v. 32. Not every
individual person, but the body of the people. Not
that ever they should be restored to their covenant
or peculiarity again, to have their priesthood and
, temple, and ceremonies again ; (an end is put to all
those things ;) but they should be brought to believe
in Christ the true Messiah whom they crucified, and
be incorporated in the Christian church, and become
one sheep-fold with the Gentiles under Christ the
great Shepherd.
But the question is, concerning the accomplish¬
ment of all this.
[1.] Some think it is done already ; when before.
and in, and after, the destruction of Jerusalem by
the Romans, multitudes of the Jews were convinced
of their infidelity, and turned Christians ; so many,
that, considering how many millions of them were
cut off in the destruction, we may reasonably con¬
clude, that of those which survived, the greater part
were Christian, and embodied in the Christian
church ; and it was a very inconsiderable number
that persisted obstinate. For many ages Judea had,
as other Christian provinces, their ministers and
churches, and a face of religion. And most of this
work, they suppose, was done toward the close of
the ministry of the apostles, when the Gentiles were
generally come in.
[2.] Others think, that it is yet to have its ac¬
complishment toward the end of the world ; that
those Jews which yet wonderfully remain distinct
from the rest of the nations by their names, customs,
and religion, and are very numerous, especially in
the Levant parts, shall, by the working of the Spirit
with the word, be convinced of their sin, and brought
generally to embrace the Christian faith, and to join
in with the Christian churches; which will contri¬
bute much to their strength and beauty. Alas ! who
shall live when God doeth this ?
33. O the depth of the riches both of the
wisdom and knowledge of God ! blow un¬
searchable are his judgments, and his ways
past finding out ! 34. For who hath known
the mind of the Lord, or who hath been his
counsellor ? 35. Or who hath first given
to him, and it shall be recompensed unto
him again ? 36. For of him, and through
him, and to him, are all things : to whom
be glory for ever. Amen.
The apostle having insisted so largely, through
the greatest part of this chapter, upon reconciling
the rejection of the Jews with the divine goodness,
he concludes here with the acknowledgment and
admiration of the divine wisdom and sovereignty in
all this. Here the apostle does, with great affection
and awe, adore,
I. The secrecy of the divine counsels; O the
depth l in these proceedings toward the Jews and
Gentiles ; or, in general, the whole mystery of the
gospel, which we cannot fully comprehend. The
riches of the wisdom and knowledge of God, the
abundant instances of his wisdom and knowledge, in
the contriving and carrying on the work of our re¬
demption by Christ ; a depth which the angels pry
into, 1 Pet. 1. 12. Much more may it puzzle any
human understanding to give an account of the me¬
thods, and reasons, and designs, and reaches of it.
Paul was as well acquainted with the mysteries of
the kingdom of God as ever any mere man was ;
and yet he confesses himself at a loss in the contem¬
plation ; and despairing to find the bottom, he hum¬
bly sits down at the brink, and adores the depth.
Those that know most in this state of imperfection,
cannot but be most sensible of their own weakness
and short-sightedness; and that after all their
searches, and all their attainments in those searches,
while they are here, thev cannot order their speech
by reason of darkness, braise is silent to thee, Ps.
65. 1.
The depth of the riches. Men’s riches of all kinds
are shallow ; you may soon see the bottom : Rut
God’s riches are deep ; (Ps. 36. 6.) Thy judgments
are a great deep. There is not only depth in the
divine counsels, but riches too; which denotes an
abundance of that which is precious and valuable ;
so complete are the dimensions of the divine coun¬
sels, they have not only depth and height, but
358
ROMANS, XI.
breadth and length, (Eph. 3. 18.) and that passing
knowledge, v. 19.
Riches of the wisdom and knowledge of God. His
Beeing of all things by one clear, and certain, and
infallible view ; all things that are, or ever were, or
ever shall be ; that all is naked and open before him :
there is his knowledge. His ruling and ordering of all
things, directing and disposing of them to his own
glory, and the bringing about of his own purposes
and counsels in all ; that is his wisdom. And the vast
reach of both these is such a depth as is past our
fathoming, and we may soon lose ourselves in the
contemplation of them. Such knowledge is too won¬
derful for me, Ps. 139. 6. Compare v. 17, 18.
How unsearchable are his judgments ! that is, his
counsels and purposes : and his ways, that is, the
execution of these counsels and purposes. We know
not what he designs ; when the wheels are set in
motion, and Providence has begun to work, we know
not what he has in view ; it is finding out. This
does not only overturn all our positive conclusions
about the divine counsels, but it also checks all our
curious inquiries.
Secret things belong not to us, Deut. 29. 29. God’s
way is in the sea, Ps. 77. 19. Compare Job 23. 8,
9. Ps. 97. 2. What he does, we know not now,
John 13. 7. We cannot give a reason of God’s pro¬
ceedings, nor by searching find out God. See Job
5. 9. — 9. 10. The judgments of his mouth, and the
way of our duty, blessed be God, are plain and easy,
it is a high-way ; but the judgments of his hands,
and the ways of his providence, are dark and mys¬
terious, which therefore we must not pry into, but
silently adore and acquiesce in.
The apostle speaks this here, especially with re¬
ference to that strange turn, the casting off of the
Jews, and the entertainment of the Gentiles, with a
purpose to take in the Jews again in due time ; these
were strange proceedings, the choosing of some, the
refusing of others, and neither according to the pro¬
babilities of human conjecture. Even so, Father,
because it seemed good in thine eyes. These are
methods unaccountable, concerning which we must
say, O the depth !
Past finding out, dvegtyvisrat — cannot be traced.
God leaves no prints or footsteps behind him, does
not make a path to shine after him ; but his paths
of providence are new every morning ; he does not
go the same way so often as to make a track of it.
How little a portion is heard of him l Job 26. 14. It
follows, (r>. 34.) For who hath known the mind of
the Lord? Is there any creature made of his cabi¬
net-council, or laid, as Christ was in the bosom of
the Father ? Is there any to whom he has imparted
his counsels, or that is able, upon the view of his
providences, to know the way that he takes ? There
is that vast distance and disproportion between God
and man, between the Creator and the creature, as
for ever excludes the thought of such an intimacy
and familiarity.
The apostle makes the same challenge; (1 Cor.
2. 16.) For who hath known the mind of the Lord?
And yet there he adds, But we have the mind of
Christ: which intimates, that through Christ true
believers, who have his Spirit, know so much of the
mind of God as is necessary to their happiness.
He that did know the mind of the Lord, he has
declared him, John 1. 18. And so, though we know
not the mind of the Lord, yet, if we have the mind
of Christ, we have enough. The secret of the Lord
is with them that fear him, Ps. 25. 14. Shall I hide
from Abraham the thing which I do ? See John 15.
15.
Or who has been his counsellor? He needs no
counsellor, for he is infinitely wise ; nor is any crea¬
ture capable of being his counsellor ; that would be
like lighting a candle to the sun. This seems to
refer to that scripture, (Isa. 40. 13, 14.) Who hath
directed the Spirit of the Lord, or, being his coun¬
sellor, has taught him ? With whom took he counsel?
&c. It is the substance of God’s challenge to Job
concerning the work of creation, (Job 38.) and is
applicable to all the methods of his providence. It
is nonsense for any man to prescribe to God, or to
teach him how to govern the world.
II. The sovereignty of the divine counsels. In all
these things God acts as a free agent, does what he
will, because he will, and gives not account of any
of his matters ; (Job 23. 13. — 33. 13.) and yet there
is no unrighteousness with him. To clear which,
1. He challenges any to prove God a debtor to
him ; (r. 35. ) Who hath first given to him ? Who
is there of all the creatures, that can prove God is
beholden to him ? Whatever we do for him, or de¬
vote to him, it must be with that acknowledgment,
which is for ever an estopel (a bar) to such demands ;
(1 Chron. 29. 14.) Of thine own we have given thee.
All the duties we can perform, are not requitals, but
restitutions rather.
If any can prove that God is their debtor, the
apostle here stands bound for the payment, and pro¬
claims, in God’s name, that payment is ready, It
shall be recompensed to him again. It is certain, God
will let nobody lose by him ; but never any one yet
durst make a demand of this kind, or attempt to
prove it.
This is here suggested, to silence the clamours of
the Jews. When God took away their visible church-
privileges from them, he did but take his own : and
may he not do what he will with his own ? Give or
withhold his grace where and when he pleases ? To
silence likewise the insultings of the Gentiles. When
God sent the gospel among them, and gave so many
of them grace and wisdom to accept of it, it was not
because he owed them so much favour, or that they
could challenge it as a debt, but of his own good
pleasure.
2. He resolves all into the sovereignty of God :
(v. 36.) For of him, and through him, and to him ,
are all things : God is all in all. All things in heaven
and earth, especially those things which relate to
our salvation, the things that belong to our peace,
they are all of him by way of creation, through him
by way of providential influence, that they may be to
him in their final tendency and result. Of God, as
the spring and fountain of all ; through Christ, God-
man as the conveyance ; to God as the ultimate end.
These three include, in general, all God’s casual re¬
lations to his creatures ; of him, as the first efficient ;
through him, as the supreme dirigent ; to him, as the
ultimate final cause ; for the Lord hath made all for
himself, Rev. 4. 11.
If all be q/hirn, and through him, there is all the
reason in the world, that all should be to him, and
for him. It is a necessary circulation ; if the rivers
receive their waters from the sea, they return them
to the sea again, Eccl. 1. 7. To do all to the glory of
God, is to make a virtue of necessity ; for all shall in
the end be to him, whether we will or no.
And so he concludes with a short doxology ; To
whom be glory for ever. Amen. God’s universal
agency as the first cause, the sovereign ruler, and
the last end, ought to be the matter of our adoration.
Thus all his works do praise him objectively ; but
his saints do bless him actively ; they hand that
praise to him, which all the creatures do minister
matter for, Ps. 145. 10.
He had been discoursing at large of the counsels
of God concerning man, sifting the point with a
great deal of accuracy; but, after all, he concludes
with the acknowledgment of the divine sovereignty,
as that into which all these things must be ultimate¬
ly resolved, and in which alone the mind can safely
and sweetly rest. This is, if not the scholastical way.
ROMANS, XII.
yet the Christian way, of disputation. Whatever
are the premises, let God’s glory be the conclusion ;
especially when we come to talk of the divine coun¬
sels and actings, it is best for us to turn our argu¬
ments into awful and serious adorations. The glo¬
rified saints, that see furthest into these mysteries,
never dispute, but praise to eternity.
CHAP. XII.
The apostle, having at large cleared and confirmed the prime
fundamental, doctrines of Christianity, comes in the next
place to press the principal duties. We mistake our reli¬
gion, if we look upon it only as a system of notions, and a
guide to speculation. No, it is a practical religion, that
tends to the right ordering of the conversation. It is de¬
signed not only to inform our judgments, but to reform our
hearts and lives. From the method of the apostle’s writing
in this, as in some other of the epistles, (as from the ma¬
nager)' of the principal ministers of state in Christ’s king¬
dom,) the stewards of the mysteries of God may take di¬
rection how to divide the word of truth: not to press duty
abstracted from privilege, nor privilege abstracted from
duty; but let both go together, with a complicated design,
they will greatly promote and befriend each other. The
duties are drawn from the privileges, by way of inference.
The foundatian of Christian practice must be laid in Chris¬
tian knowledge and faith. We must first understand how
we receive Christ Jesus the Lord, and then we shall know
the better how to walk in him.
There is a great deal of duty prescribed in this chapter; the
exhortations are short and pithy, briefly summing up what
is good, and what the Lord our God in Christ requires of
us. It is an abridgment of the Christian directory, an ex¬
cellent heap of rules for the right ordering of the conversa¬
tion, as becomes the gospel.
It is joined to the foregoing discourse by the word, therefore.
It is the practical application of doctrinal truths, that is the
life of preaching. He had been discoursing at large of
justification by faith, and of the riches of free grace, and the
pledges and assurances we have of the glory that is to be
revealed. From hence carnal libertines would be apt to
infer, “ Therefore we may live as we list, and walk in the
way of our hearts and the sight of our eyes.” No, that
does not follow ; the faith that justifies, is a faith that works
by love. And there is no other way to heaven, but the
way of holiness and obedience. Therefore w'hat God hath
joined together, let no man put asunder.
The particular exhortations of this chapter are reducible to
the three principal heads of Christian duty; our duty to
God, to ourselves, and to our brother. The grace of God
teaches us, in general, to live godly, soberly, and righteous¬
ly, and to deny all that which is contrary hereunto. Now
this chapter will give us to understand what godliness, so¬
briety, and righteousness, are, though somewhat intermixed.
I BESEECH you therefore, brethren,
by the mercies of God, that ye pre¬
sent your bodies a living sacrifice, holy,
acceptable unto God, which is your rea¬
sonable service. 2. And be not conformed
to this world : but be ye transformed by the
renewing of your mind, that ye may prove
what is that good, and acceptable, and per¬
fect, will of God. 3. For I say, through
the grace given unto me, to every man that
is among you, not to think of him self more
highly than he ought to think ; but to think
soberly, according as God hath dealt to
every man the measure of faith. 4. For
as we have many members in one body,
and all members have not the same office :
5. So we, being many, are one body in
Christ, and every one members one of an¬
other. 6. Having then gifts differing ac¬
cording to the grace that is giveit to us,
whether prophecy, let vs prophesy accord¬
ing to the proportion of faith ; 7. Or minis-
359
try, let vs wait on ovr ministering : or he tha t
teacheth, on teaching; 8. Or he that ex-
horteth, on exhortation : he that giveth, let
him do it with simplicity ; he that ruleth,
with diligence ; he that sheweth mercy, with
cheerfulness. 9. Let love be without dis¬
simulation. Abhor that which is evil ; cleave
to that which is good. 1 0. Be kindly affec
tioned one to another with brotherly love ;
in honour preferring one another ; 1 1 . Not
slothful in business ; fervent in spirit ; serv¬
ing the Lord ; 1 2. Rejoicing in hope ; pa¬
tient in tribulation ; continuing instant in
prayer; 13. Distributing to the necessity
of saints; given to hospitality. 14. Bless
them which persecute you : bless, and curse
not. 1 5. Rejoice with them that do rejoice,
and weep with them that weep. 16. Be
of the same mind one toward another.
Mind not high things, but condescend to
men of low estate. Be not wise in your
own conceits. 1 7. Recompense to no man
evil for evil. Provide things honest in the
sight of all men. 18. If it be possible, as
much as lieth in you, live peaceably with
all men. 19. Dearly beloved, avenge not
yourselves, but rather give place unto
wrath : for it is written, Vengeance is mine ;
I will repay, saith the Lord. 20. There¬
fore if thine enemy hunger, feed him ; if he
thirst, give him drink : for in so doing thou
shalt heap coals of fire on his head. 21.
Be not overcome of evil, but overcome evil
with good.
We may observe here, according to the scheme
mentioned in the contents, the apostle’s exhortations.
I. Concerning our duty to God. We see what is
godliness.
1. It is to surrender ourselves to God, and so to
lay a good foundation. We must first give our o%vji
selves unto the Lord, 2 Cor. 8. 5. This is here
pressed as the spring of all duty and obedience, v.
1, 2. Man consists of body and soul, Gen. 2. 7.
Eccl. 12. 7.
(1.) The body must be presented to him, v. 1.
The body is for the Lord, and the Lord for the body,
1 Cor. 6. 13, 14. The exhortation is here introduced
very pathetically ; I beseech you, brethren. Though
he was a great apostle, yet he calls the meanest
Christians brethren ; a term of affection and concern,
j He uses entreaty ; that is the gospel-way ; as though
God did beseech you by us, 2 Cor. 5. 20. Though
he might with authority command, yet for love’s
sake he rather beseeches, Philem. v. 8, 9. The poor
useth entreaty, Prov. 18. 23. This is to insinuate
the exhortation, that it might come with the more
pleasing power. Many are soonest wrought upon,
if they be accosted kindly ; are more easily led than
driven. Now observe,
[1.] The duty pressed. To present our bodies a
living sacrifice ; alluding to the sacrifices under the
law, which were presented or set before God at the
altar, ready to be offered to him. Your bodies, your
whole selves ; so expressed, because under the law
the bodies of beasts were offered in sacrifice, 1 Cor.
6. 20. Our bodies and spirits are designed. The
offering was sacrificed by the priest ; but presented
360
ROMANS, XII.
by the offerer, who transferred to God all his right,
title, and interest in it, by laying his hand on the head
of it. Sacrfce is here taken for whatsoever is by
God’s own appointment dedicated to himself ; see
1 Pet. 2. 5. We are both temple, priest, and sacri¬
fice ; as Christ was in his peculiar sacrificing. There
were sacrifices of atonement, and sacrifices of ac¬
knowledgment. Christ is the only sacrifice of atone¬
ment, who was once offered to bear the sins of many ;
but our persons and performances, tendered to God
through Christ our priest, are as sacrifices of ac¬
knowledgment to the honour of God.
Presenting of them denotes a voluntary act, done
by virtue of that absolute despotic power, which the
will has over the body and all the members of it. It
must be a free-will offering. Your bodies ; not your
beasts. Those legal offerings, as they had their
power from Christ, so they had their period in
Christ.
The presenting of the body to God, implies not
only the avoiding of the sins that are committed with
or against the body, but the using of the body as a
servant of the soul in the service of God. It is to
glorify God with our bodies, (1 Cor. 6. 20.) to en¬
gage our bodies in the duties of immediate worship,
and in a diligent attendance to our particular callings,
and to be willing to suffer for God with our bodies,
when we are called to it. It is to yield the members
of our bodies, as instruments of righteousness, ch. 6.
13. Though bodily exercise alone profits little, yet
in its place it is a proof and product of the dedica¬
tion of our souls to God.
First, Present them a living sacrifice ; not killed
as the sacrifices under the law. A Christian makes-
his body a sacrifice to God, though he do not give it
to be burned. A body sincerely devoted to God is. a
living sacrifice.
A living sacrifice ; by way of allusion ; (that which
was dead of itself, might not be eaten, much less
sacrificed, Deut. 14. 21.) and by way of o/i/iosition ;
“ The sacrifice was to be slain, but you may be sa¬
crificed, and yet live on an unbloody sacrifice. The
barbarous heathen sacrificed their children to their
idol-gods, not living, but slain sacrifices : but God
will have mercy, and not such sacrifice, though life
is forfeited to him.
A living sacrifice, inspired with the Spiritual life
of the soul. It is Christ living in the soul by faith,
that makes the body a living sacrifice, Gal. 2. 20.
Holy love kindles the sacrifices, puts life into the
duties ; see ch. 6. 13. Alive, that is, to God, v. 11.
Secondly, They must be holy. There is a relative
holiness in every sacrifice, as dedicated to God. But
beside that, there must be that real holiness, which
stands in an entire rectitude of heart and life, by
which we are conformed in both to the nature and
will of God.: even our bodies must not be made the
instruments of sin and uncleanness, but set apart for
God, and put to holy uses, as the vessels of the taber¬
nacle were holy, being devoted to God’s service.
It is the soul that is the proper subject of holiness :
but a sanctified soul communicates a holiness to the
body it acts and animates. That is holy, which is
according to the will of God ; when the bodily ac¬
tions are so, the body is holy. They are the temfiles
of the Holy Ghost, 1 Cor. 6. 19. Possess the body
in sanctification, 1 Thess. 4. 4, 5.
[2. ] The arguments to enforce this ; which are
three.
First, Consider the mercies of God ; I beseech you
by the mercies of God. An affectionate obtestation,
and which should melt us into a compliance ; Sia Twv
oi*7/ <rS ©e«. This is an argument most sweetly
cogent. There is the mercy that is in God, and the
mercy that is from God ; mercy in the spring, and
mercy in the streams : both are included here ; but
especially gospel-mercies, (mentioned, ch. 11.) the
transferring of what the Jews forfeited and lost by
their unbelief unto us Gentiles, (Eph. 3. 4 — 6.) the
sure mercies of David, Isa. 55. 3. God is a mer¬
ciful God, therefore let us present our bodies to him ;
he will be sure to use them kindly, and knows how
to consider the frames of them, for he is of infinite
compassion. We receive from him every day the
fruits of his mercy ; particularly, mercy to our bo¬
dies ; he made them, he maintains them, he bought
them, he has put a great dignity upon them. It is
of the Lord’s mercies, that we are not .consumed ;
that cur souls are held in life : and the greatest
mercy of all is, that Christ hath made not his body
only, but his soul, an offering for sin ; that he gave
himself for us, and gives himself to us. Now, sure¬
ly we cannot but be studying what we shall render to
the Lord for all this. And what shall we render ?
Let us render ourselves as an acknowledgment of
all these favours ; all we are, all we have, all we
can do ; and after all, it is but very poor returns for
very rich receivings : and yet, because it is what we
have,
Secondly, It is acceptable to God. The great end
we should all labour after, is, to be accepted of the
Lord, (2 Cor. 5. 9.) to have him well-pleased with
our persons and performances. Now these living-
sacrifices are acceptable to God ; while the sacrifices
of the wicked, though fat and costly, are an abomi¬
nation to the Lord. It is God’s great condescension,
that he will vouchsafe to accept of any thing in us ;
and we can desire no more to make us happy; and
if the presenting ourselves will , but please him, we
may easily conclude that we cannot bestow ourselves
better.
Thirdly, It is our reasonable service. There is an
act of reason in it ; for it is the soul that presents the
body. Blind devotion, that has ignorance for the
mother and nurse of it, is fit to be paid only to those
dung-hill gods, that have eyes, and see not. Our
God must be served in the spirit and with the un¬
derstanding. There is all the reason in the world
for it, and no good reason can possibly be produced
against it. Come now, and let us reason together,
Isa. 1. 18. God does not impose upon us any thing
hard or unreasonable, but that which is altogether
agreeable to the principles of right reason.
T >)v kcyniio \al%itav v/uZv — your service according to
the word ; so it may be read. The word of God
does not leave out the body in holy worship. That
service only is acceptable to God, which is accord¬
ing to the written word. It must be gospel-worship,
spiritual worship.
'l'h at is a reasonable service, which we are able
and ready to give a reason for ; in which we under¬
stand ourselves. God deals with us as with rational
creatures, and will have us so to deal with him.
Thus must the body be presented to God.
(2. ) The mind must be renewed for him. This is
pressed, (u. 2.) “ be ye transformed by the renew¬
ing of your mind ; see to it that there be a saving
change wrought in you, and that it be carried on.”
Conversion and sanctification are the renewing of
the mind ; a change not of the substance, but of the
qualities, of the soul. It is the same with making a
new heart and a new spirit ; new dispositions and
inclinations; new sympathies and antipathies; the
understanding enlightened, the conscience softened,
the thoughts rectified, the will bowed to the w«ll of
God, and the affections made spiritual and heavenly:
so that the man is not what he was ; old things are
passed away, all things are become new ; he acts
from new principles, by new rules, with new designs.
The mind is the acting, ruling part of us ; so that the
renewing of that is the renewing of the whole man ;
for out of it are the issues of life, Prow 4. 23. The
progress of sanctification, dying to sin more and
more, and living to righteousness more and more, if.
ROMANS, Nil.
361
the carrying on of this renewing work, till it be per¬
fected in glory.
This is called the transforming of us; it is like
putting on a new shape and figure. MtrxfiugQtird-e —
Be ye metamorphosed. The transfiguration of Christ
is expressed by this word, (Matt. 17. 2.) when he
put on a heavenly glory, which made his face to
shine like the sun ; and the same word is used, (2.
Cor. 3. 18. ) where we are said to be changed into the
name image from glory to glory,
f This transformation is here pressed as a duty ; not
that we can work such a change ourselves ; we could
as soon make a new world as make a new heart by
any power of our own ; it is God’ s work, Ezek.
11.' 19. — 36. 26, 27. But be ye transformed , that is,
“ use the means which God hath appointed and or¬
dained for it. ” It is God that turns us, and then we
are turned ; but we must frame our doings to turn,
Hos. 5. 4. “Lay your souls under the changing trans¬
forming influences of the blessed Spirit ; seek unto
God for grace in the use of all the means of grace.”
Though the new man be created of God, yet we
must put it on, (Eph. 4. 24. ) and be pressing forward
toward perfection.
Now in this verse we may further observe,
[1.] What is the great enemy to this renewing, i
which we must avoid ; and that is, conformity to J
this world ; Be not conformed to this world. All the
disciples and followers of the Lord Jesus must be
nonconformists to this world. M» rua-^n/ucfri^urd-t —
Do not fashion yourselves according to the world.
W e must not conform to the things of the world ;
they are mutable, and the fashion of them is passing
away ; do not conform either to the lusts of the flesh,
or the lusts of the eye. We must not conform to
the men of the world, of that world which lies in
wickedness ; not walk according to the course of this
world, (Eph. 2. 2. ) that is, we must not follow a mul- i
titude to do evil, Exod. 23. 2. If sinners entice us, j
we must not consent to them, but in our places wit¬
ness against them. Nay <iven in things indifferent,
and which are not in therr^elves sinful, we must so
far not conform to the custom and way of the world,
as not to act by the world’s dictates as our chief rule, j
nor to aim at the world’s favours as our highest end. |
True Christianity consists much in a sober singu- j
larity. Yet we must take heed of the extreme of
affected rudeness and moroseness, which some run
into. In civil things, the light of nature and the
custom of nations take place for our conduct ; and
the rule of the gospel in those cases is a rule of direc¬
tion, not a rule of contraries.
[2.] What is the great effect of this renewing,
which we must labour after; That ye may firove
what is that good, and accefitable, and perfect, will
of God. By the will of God here we are to under¬
stand his revealed will concerning our duty, what
the Lord our God requires of us. This is the will of
God in general, even our sanctification : that will
which we pray may be done by us as it is done by
the angels ; especially his will, as it is revealed in the
New Testament, where he hath in these last days
spoken to us by his Son.
First, The will of God is good, and accefitable,
and perfect ; three excellent properties of a law. It
is good, (Mic. 6. 8.) it is exactly consonant to the
eternal reason of good and evil. It is good in itself, it
is good for us. Some think the evangelical law is
here called good, in distinction from the ceremonial
law, which consisted of statutes that were not good,
Ezek. 20. 25. It is acceptable, it is pleasing to God ;
that and that only, is so, which is prescribed by
him. The only way to attain his favour as the end,
is to conform to his will as the rule. It is perfect, to
which nothing can be added. The revealed will of
God is a sufficient rule of faith and practice, contain¬
ing all things which tend to the perfection of the
Vol. VI. — 2 Z
man of God, to furnish us thoroughly to every good
work, 2 Tim. 3. 16, 17.
Secondly, That it concerns Christians to prove
what is that will of God, which is good, and accept¬
able, and peifect ; to know it with judgment and
approbation ; to know it experimentally ; to know
the excellency of the will of God by the experience
of a conformity to it. It is to approve things that are
excellent, (Phil. 1. 10.) it is <fnu/ud£tiv, (the same
word that is used here,) to try things that differ ; in
doubtful cases readily to apprehend what the will of
God is, and to close in with it. It is to be of quick
understanding in the fear of the Lord, Isa. 11. 3.
Thirdly, That those are best able to prove what
is the good, and acceptable, and perfect, will of God,
who are transformed by the renewing of their mind.
A living principle of grace is in the soul, as far as it
prevails, an unbiassed, unprejudiced, judgment con¬
cerning the things of God. It disposes the soul to
receive and entertain the revelations of the divine
will. The promise is, (John 7. 17.) If any man will
do his will, he shall know of the doctrine. A good wit
can dispute and distinguish about the will of God ;
while an honest, humble heart, that has spiritual
senses exercised, and is delivered into the mould of
the word, loves it, and practises it, and has the relish
and savour of it. Thus to be gcdly, is to surrender
ourselves to God.
2. When this is done, to serve him in all manner
of gcspel-obedience. Some hints of this we have
here, (v. 11, 12.) Serving the Lord. Wherefore
do we present ourselves to him, but that we may
serve him ? Acts 27. 23. H'hose lam ; and then it
follows, whom I serve. To be religious, is to serve
God. How ?
(1.) We must make a business of it, and not be
slothful in that business. Not slothful in business.
There is the business of the world, that of our par¬
ticular calling, in which we must not be slothful,
1 Thess. 4. 11. Bpt this seems to be meant of the
business of serving the Lord ; our Father's business,
Luke 2. 49.
Those that would approve themselves Christians
indeed, must make religion their business, must
choose it, and learn it, and give themselves to it ;
they must love it, and employ themselves in it, and
abide bv it, as their great and main business.
And having made it our business, we must not be
slothful in it : not desire our own ease, and consult
that, when it comes in competition with our duty.
We must not drive on slowly in religion. Slothful
servants will be reckoned with as wicked servants.
(2.) We must be fervent in spirit, serving the
Lord. God must be served with the spirit, (c/;. 1.
9. John 4. 24.) under the influences of the Holy
Spirit. Whatever we do in religion, it is pleasing
to God no further than it is done with our spirits
wrought upon by the Spirit of God. And there
must be fervency in the Spirit ; a holy zeal, and
warmth, and ardency of affection in all we do : as
those that love God not only with the heart and soul,
but with all our hearts, and with all our souls. This
is the holy fire that kindles the sacrifice, and carries
it up to heaven, an offering of a sweet-smelling sa¬
vour.
Serving the Lord. Ty oshiuovrt; ; so some
copies read it, seri’ing the time, improving your op¬
portunities, and making the best of them ; com¬
plying with the present seasons of grace.
(3.) Rejoicing in hope. God is worshipped and
I lv noured by our hope and trust in him, especially
i when we rejoice in that hope, take a complacency in
that confidence ; which argues a great assurance of
the reality, and a great esteem of the excellency, of
the good hoped for.
(4.) Patient in tribulation. Thus also God is
served, not only by working for him when he calls
362
ROMANS, XII.
us to work, but by sitting still quietly when he calls
us to suffer. Patience for God’s sake, and with an
eye to his will and glory, is true piety. Observe,
Those that rejoice in hope, are likely to be patient
in tribulation. It is a believing prospect of the joy
set before us, that bears up the spirit under all out¬
ward pressure.
(5.) Continuing instant in prayer. Prayer is a
friend to hope and patience, and we do in it serve
the Lord. npotrKu.£repSvrtf. It signifies both fervency
and perseverance in prayer. We should not be cold
in the duty, nor soon weary of it, Luke 18. 1. 1
Thess. 5. 17. Eph. 6. 18. Col. 4. 2. This is our duty,
which immediately respects God.
II. Concerning our duty which respects ourselves ;
this is sobriety.
1. A sober opinion of ourselves, v. 3'. It is ushered
in with a solemn preface ; I say, through the grace
given unto me : the grace of wisdom, by which he
understood the necessity and excellency of this duty ;
the grace of apostleship, by which he had authority
to press and enjoin it. “/ say it, who am com¬
missioned to say it, in God’s name. I say it, and it
is not for you to gainsay it.”
It is said to every one of us, one as well as another.
Pride is a sin that is bred in the bone with all of us,
and we have therefore each of us need to be cau¬
tioned and armed against it. Not to think of himself
more highly than he ought to think. We must take
heed of having too great an opinion of ourselves, or
putting too high a valuation upon our own judgments,
abilities, persons, performances. We must not be
self -conceited, not esteem too much our own wisdom
and other attainments ; not think ourselves to be
something, Gal. 6. 3. There is a high thought of
ourselves, which we may and must have, to think
ourselves too good to be the slaves of sin and drudges
to this world. But, on the other hand, we should
think soberly, we must have a low and modest opi¬
nion of ourselves and our own abilities, our gifts and
graces, according to what we have received from
God, and not otherwise : not to be confident and hot
in matters of doubtful disputation ; not stretch our¬
selves beyond our line ; not judge and censure those
that differ from us ; not desire to make a fair shew
in the flesh. These and the like are the fruits of a
sober opinion of ourselves.
The words will bear yet another sense agreeable
enough. Of himself , is not in the original ; therefore
it may be read, That no man be ’wise above what he
ought to be wise, but be wise unto sobriety. We
must not exercise ourselves in things too high for
us, (Ps. 131. 1, 2.) not intrude into those things
which we have not seen, (Col. 2. 18.) those secret
things which belong not to us, (Deut. 29. 29.) not
covet to be wise above what is written. There is a
knowledge that puffs up, which reaches after for¬
bidden fruit. We must take heed of that, and labour
after that knowledge which tends to sobriety, to the
rectifying of the heart, and the reforming of the life.
Some understand it of the sobriety which keeps us
in our own place and station, from intruding into the
gifts and offices of others. See an instance of this
sober, modest care in the exercise of the greatest
spiritual gifts, 2 Cor. 10. 13 — 15.
To this head refers also that exhortation, (t». 16.)
Be not wise in your own conceits. It is good to be
wise, but it is bad to think ourselves so ; for there is
more hope of a fool, than of him that is wise in his
own eyes. It was an excellent thing for Moses to
have his face shine, and not know it.
Now the reasons why we must have such a sober
opinion of ourselves, and our own abilities and at¬
tainments, are these :
(1.) Because whatever we have that is good, God
hath dealt it to us ; every good and perfect gift comes
from above, James 1. 17.
What have we that we have not received ? And
if we have received it, why then do we boast ? 1 Cor.
4. 7. The best and most useful man in the world is
no more, no better, than what the free grace of God
makes him every day. When we are thinking of
ourselves, we must remember to think not how we
have attained, as though our might and the power
of our hand had gotten us these gifts ; but think how
kind God hath been to us, for it is he that gives us
power to do any thing that is good, and in him is all
our sufficiency.
(2.) Because God deals out his gifts in a certain
measure; according to the measure of faith. Ob¬
serve, the measure of spiritual gifts he calls the mea¬
sure of faith ; for that is the radical grace. What
we have and do, that is good, is so far right and ac¬
ceptable as it is founded in faith, and flows from
faith, and no further. Now, faith and other spiritual
gifts with it are dealt by measure, according as In¬
finite Wisdom sees meet for us. Christ had the
Spirit given him without measure, John 3. 34. But
the saints have it by measure ; see Eph. 4. 7. Christ,
who had gifts without measure, was meek and low¬
ly ; and shall we, that are stinted, be proud and self-
conceited ?
(3.) Because God has dealt out gifts to others, as
well as to us : Dealt to every man. Had we the
monopoly of the Spirit, or a patent to be sole pro¬
prietors of spiritual gifts, there might be some pre¬
tence for this conceitedness of ourselves ; but others
have their share as well as we. God is a common
Father, and Christ a common Root, to all the saints,
who all derive virtue from him ; and therefore it ill
becomes us to lift up ourselves, and to despise others,
as if we only were the people in favour with Heaven,
and wisdom should die with us.
This reasoning he illustrates by a comparison
taken from the members of the natural body ; (as 1
Cor. 12. 12. Eph. 4. 16.) As we have many mem¬
bers in one body, &c. v. 4, 5. Here observe,
[1.] All the saints make up one body in Christ,
who is the Head of the body, and the common Cen¬
tre of their unity. Believers lie not in the world as
a confused disorderly heap, but are organized and
knit together, as they are united to one common
Head, and acted and animated by one common
Spirit. *
[2.] Particular believers are members of this
body, constituent parts, which speak them less than
the whole ; and in relation to the whole, deriving
life and spirits from the head. Some members in
the body are bigger and more useful than others,
and each receives spirits from the head according to
its proportion. If the little finger should receive
as much nourishment as the leg, how unseemly and
prejudicial would it be ! We must remember, that
we are not the whole ; we think above what is meet,
if we think so ; we are but parts and members.
[3.] All the members have not the sajne office, (v.
4.) but each hath its respective place and work as¬
signed it. The office of the eye is to see, the office
of the hand is to work, &c. So in the mystical body,
some are qualified for, and called to, one sort of
work ; others are, in like manner, fitted for, and
called to, another sort of work. Magistrates, mi¬
nisters, and people, in a Christian commonwealth, have
their several offices, and must not intrude one upon
another, or clash in the discharge of their several
offices.
[4.] Each member hath its place and office, for
the good and benefit of the whole, and of every other
member. We are not only members of Christ, but
we are members one of another, v. 5. We stand in
relation one to another ; we are engaged to do all
the good we can one to another, and to act in con¬
junction for the common benefit. See this illustrat¬
ed at large, 1 Cor. 12. 14, Sec. Therefore we must
363
ROMANS, XII.
not be puffed up with a conceit of our own attain- ]
ments, oecause, whatever we have, as we received
it, so we received it not for ourselves, but for the
good of others.
2. A sober use of the gifts that God hath given
us. As we must not on the one hand be proud of
our talents, so on the other hand we must not bury
them. Take heed lest, under a pi'etence of humility
and self-denial, we be slothful in laying out ourselves
for tiie good of others. We must not say, “ I am
nothing, therefore I will sit still, and do nothing ;”
but, “ 1 am nothing in myself, and therefore I will
lay out myself to the utmost in the strength of the
grace of Christ.” He specifies the ecclesiastical
offices appointed in particular churches ; in the dis¬
charge of which, each must study to do his own duty,
for the preserving of order, and the promoting of
edification in the church ; each knowing his place,
and fulfilling it.
Having then gifts. The following induction of
particulars supplies the sense of this general. Hav¬
ing gifts, let us use them. Authority and ability for
the ministerial work are the gift of God.
Gifts differing. The immediate design is differ¬
ent, though the ultimate tendency of all is the same.
According to the grace, x* pi <r y.z.'rtt r>,v
The free grace of God is the spring and original of
all the gifts that are given to men. It is grace that
appoints the office, qualifies and inclines the person,
works both to will and to do. There were in the
primitive church extraordinary gifts of tongues, of
discerning, of healing ; but he speaks here of those
that are ordinary. Compare 1 Cor. 12. 4. 1 Tim.
4. 14. 1 Pet. 4. 10.
Seven particular gifts he specifies, ( v . 6 — 8.)
which seem to be meant of so many distinct offices,
used by the prudential constitution of many of the
primitive churches, especially the larger.
There are two general ones here expressed by
prophesying and ministering ; the former the work
of the bishops, the latter the work of the deacons ;
which were the only two standing officers, Phil. 1. 1.
But the particular work belonging to each of these,
might be, and, it should seem, was, divided and al¬
lotted by common consent and agreement, that it
might be done the more effectually ; because that
which is every body’s work, is no body’s work ; and
he despatches his business best, that is vir unius
negotii — attends to one thing. Thus David sorted
the Levites; (1 Chron. 23. 4, 5.) and in this, wis¬
dom is profitable to direct. The five latter will
therefore be reduced to the two first.
(1.) Prophecy. Whether prophecy, let us pro¬
phesy according to the proportion of faith. It is not
meant of the extraordinary gifts of foretelling things
to come, but the ordinary office of preaching the word:
so prophesying is taken, 1 Cor. 14. 1 — 3, &c. 1 Cor.
11. 4. 1 Thess. 5. 20. The work of the Old Testa¬
ment prophets was not only to foretell future things,
but to warn the people concerning sin and duty, and
to be their remembrancers concerning that which
they knew before. And thus gospel-preachers are
prophets, and do indeed, as far as the revelation of
the word goes, foretell things to come. Preaching
refers to the eternal condition of the children of
men, points directly at a future state.
Now those that preach the word, must do it ac¬
cording to the proportion of faith — jutu t»» dva\o-
yU tv thc 7r<V«a>c ; that is,
[1.] As to the manner of our prophesying, it
must be according to the proportion of the grace of
faith. He had spoken (v. 3. ) of the measure of faith
dealt to every man. Let him that preaches set all
the faith he hath on work, to impress the truths he
preaches upon his own heart in the first place. As
people cannot hear well, so ministers cannot preach
well, without faith. First, believe and then speak, Ps.
116. 10. 2 Cor. 4. 13. And we must ramember the
proportion of faith : ithat, though all men have not
faith, yet a great many have beside ourselves : and
therefore we must allow others to have a share of
knowledge and ability to instruct, as well as we, even
those that in lesser things differ from us. “ Hast
thou faith ? Have it to thyself ; and do not make
it a ruling rule to others, remembering that thou
hast but thy proportion. ”
[2.] As to the matter of our prophesying, it must
be according to the proportion of the doctrine of
faith, as it is revealed in the holy scriptures of the
Old and New Testament. By this rule of faith the
Bereans tried Paul’s preaching, Acts 17. 11. Com¬
pare Acts 26. 22. Gal. 1. 9. There are some sta¬
ple-truths, as I may call them ; some prima axio-
mata— first axioms, plainly and uniformly taught in
the scripture, which are the touchstone of preach¬
ing, by which (though we must not despise prophe¬
sying, ) we must prove all things, and then hold fast
that which is good, 1 Thess. 5. 20, 21. Truths that
are more dark, must be examined by those that are
more clear; and then entertained, when they are
found to agree and comport with the analogy of faith;
for it is certain, one truth can never contradict an¬
other.
See here what ought to be the great care of
preachers — to preach sound doctrine, according to
the form of wholesome words, Tit. 2. 8. 2 Tim . 1.
13. It is not so necessary that the prophesying be
according to the proportion of art, the rules of logic
and rhetoric ; but it is necessary that it be accord¬
ing to the proportion of faith : for it is the word of
faith that we preach.
Now there are two particular works, which he
that prophesieth hath to mind — teaching zn&exhort-
ing ; proper enough to be done by the same person,
at the same time ; and when he does the one, let
him mind that ; when he does the other, let him do
that too as well as he can. If, by agreement be¬
tween the ministers of a congregation, this work be
divided, either constantly or interchangeably, so that
one teaches and the other exhorts, that is, (in our
modern dialect,) one expounds, and the other
preaches, let each do his work according to the pro¬
portion of faith.
First, Let him that teacheth wait on teaching.
Teaching is the bare explaining and proving of gos¬
pel-truths, without practical application, as in the
expounding of the scripture. Pastors and teachers
are the same office, (Eph. 4. 11.), but the particular
work somewhat different. Now he that has a fa¬
culty of teaching, and has undertaken that province
let him stick to it. It is a good gift, let him use it,
and give his mind to it. He that teacheth, let him
be in his teaching ; so some supply it, *0 StSao- nu>v, h
t? SiS*<rx.2.hi*. Let him be frequent and constant,
and diligent in it ; let him abide in that which is
his proper work, and be in it as his element. See
1 Tim. 4. 15, 16. where it is explained by two
words, tv ThT-o/c io-d-i, and t7r//um iutolt, be in these
things and continue in them.
Secondly, Let him that exhorteth, wait on ex¬
hortation. Let him give himself to that. This is
the work of the pastor, as the former of the teacher ;
to apply gospel-truths and rules more closely to the
case and condition of the people, and to press upon
them that which is more practical. Many that are
very accurate in teaching, may yet be very cold and
unskilful in exhorting; and on the contrary. The
one requires a clearer head, the other a warmer
heart. Now where these gifts are evidently sepa¬
rated, (that the one excels in the one, and the other
in the other,) it conduces to edification to divide the
work accordingly ; and whatsoever the work is, that
we undertake, let us mind it.
To wait on our work, is to bestow the best of our
3H4
ROMANS, XII.
time and thoughts upon it, to lay hold on all oppor¬
tunities for it ; and to study, not only to do it, but to
do it well.
(2.) Ministry. If a man hath Sixuovinv — the office
of a deacon, or assistant to the pastor and teacher,
let him use that office well ; a churchwarden, (sup¬
pose,) an elder, or an overseer of the poor ; and per¬
haps there were more put into these offices, and
there was more solemnity in them, and a greater
stress of care and business lay upon them in the
primitive churches, than we are now well aware
of. It includes all those offices which concern the
Ta {-a of the church, the outward business of the
house of God. See Neh. 11. 16. Serving tables,
Acts 6. 2. Now he on whom this care of minis¬
tering is devolved, let him attend to it with faith¬
fulness and diligence ; particularly,
[1.] He that giveth, let him do it with simplicity.
Those church-officers, that were the stewards of the
church’s alms, collected money, and distributed it
according as the necessities of the poor were ; let
them do it h otaotut; — liberally and faithfully ; not
converting what they receive, to their own use, or
distributing it with any sinister design, or with re¬
spect of persons : not froward and peevish with the
poor, or seeking pretences to put them by ; but with
all sincerity and integrity, having no other intention
in it than to glorify God, and do good.
Some understand it in general of all almsgiving ;
He that hath wherewithal, let him give, and give
plentifully and liberally ; so the word is translated, 2
Cor.8.2. — 9. 13. God loves a cheerful, bountiful giver.
[2.] He that ruleth, with diligence. It should
seem, he means those that were assistants to the
pastors, in exercising church-discipline, as their
eyes, and hands, and mouth, in the government of
the church ; or those ministers that in the congre¬
gation did chiefly undertake and apply themselves
to this ruling work ; for v/e find those ruling, that
laboured in the word and doctrine, 1 Tim. 5. 17.
Now such must do it with diligence. It denotes both
care and industry to discover what is amiss, to re¬
duce those that go astray, to reprove and admonish
those that are fallen, to keep the church pure.
Those must take a great deal of pains, that will ap¬
prove themselves faithful in the discharge of this
trust, and not let slip any opportunity that may fa¬
cilitate and advance that work.
[3. ] He that sheweth mercy, with cheerfulness.
Some think it is meant in general of all that in any
thing shew mercy ; let them be willing to it, and
take a pleasure in it ; God Joves a cheerful giver.
But it seems to be meant of some particular church-
officers, whose work it was to take care of the sick,
and strangers; and they were generally widows, that
were in that matter servants to the church ; dea¬
conesses; (1 Tim. 5. 9, 10.) though others, it is
likely might be employed. Now this must be done
with cheerfulness. A pleasing countenance in acts
of mercy is a great relief and comfort to the mise¬
rable ; when they see it is not done grudgingly and
unwillingly, but with pleasant looks and gentle
words, and all possible indications of readiness and
alacritv. Those that have to do with them who
are sick and sore, and commonly cross and peevish,
have need to put on not only patience, but cheerful¬
ness, to make the work the more easy and pleasant
to them, and the more acceptable to God.
III. Concerning that part of our duty which re¬
spects our brethren : of which we have many in¬
stances, in brief exhortations.
Now all our duty towards one another, is summed
up in one word, and that a sweet word, love. In
that is laid the foundation of all our mutual duty ;
and therefore he mentions that first, which is the
uvery of Christ’s disciples, and the great law of our
religion; Let love be without dissimulation: notin
compliment and pretence, but in reality : not in
word and tongue only, 1 John 3. 18. The right
love is love unfeigned ; not as the kisses of an enemy,
which are deceitful. We should be glad of an op¬
portunity to prove the sincerity of our love, 2 Cor. 8. 8.
More particularly, there is a love owing to cur
friends, and to our enemies. He specifies both.
1. To our friends. He that hath friends, must
shew himself friendly. There is a mutual love that
Christians owe, and must pay.
(1.) An affectionate love ; (u. 10.) Be kindly af-
fectioned one to another, with brotherly love,
ropytt ; it signifies not only love, but a readiness and
inclination to love ; the most genuine and free affec¬
tion, kindness flowing out as from a spring. It
properly denotes the love of parents to their chil¬
dren ; which as it is the most tender, so it is the most
natural, of any other; unforced, unconstrained ; such
must our love be to one another ; and such it will be,
where there is a new nature, and the law of love is
written in the heart. This kind affection puts us on
to express ourselves both in word and action with
the most courtesy and obligingness that may be.
One to another. This may recommend the grace
of love to us, that, as it is made our duty to love
others, so it is as much their duty to love us. And
what can be sweeter on this side heaven, than to love
and be beloved ? He that thus watereth, shall be
watered also himself.
(2.) A respectful love; In honour preferring one
another. Instead of contending for superiority, let
us be forward to give to others the pre-eminence.
This is explained, Phil. 2. 3. Let each esteem other
better than themselves. And there is this good rea¬
son for it, because, if we know our own hearts, we
know more evil by ourselves than we do by any one
else in the world. We should be forward to take
notice of the gifts and graces, and performances of
our brethren, and value them accordingly ; be more
forward to praise another, and more pleased to hear
another praised, than ourselves ; t/,«« irpt.*-
yts/uivoi — going before, or leading one another in ho¬
nour ; so some read it : not in taking honour, but in
giving honour. “ Strive which of you shall be most
forward to pay respect to those to whom it is due,
and to perform’ all Christian offices of love (which are
all included in the word honour ) to your brethren,
as there is occasion. Let all your contention be,
which shall be most humble, and useful, and con¬
descending.” So the sense is the same with Tit. 3.
14. Let them learn, ?rpoirs-tte-tlai — to go before in good
works. For though we must prefer others (as our
translation reads it,) and put on others, as more ca¬
pable and deserving than ourselves, yet we must not
make that an excuse for our lying by, and doing no¬
thing ; nor, under a pretence of honouring others,
and their serviceableness and performances, indulge
ourselves in ease and slothfulness. Therefore he
immediately adds, (v. 11.) JV'ot slothful in business.
(3.) A liberal love; (v. 13.) Distributing to the
necessities of saints. It is but a mock love, which
rests in the verbal expressions of kindness and re¬
spect, while the wants of our brethren call for real
supplies, and it is in the power of our hands to fur¬
nish them.
[1.] It is no strange thing for saints in this world
to want necessaries for the support of their natural
life. In those primitive times, prevailing persecu¬
tions must needs reduce many of the suffering saints
to great extremities ; and still, the poor, even the
poor saints, we have always with us. Surely the
things of this world are not the best things ; if they
were, the saints, who are the favourites of heaven
would not be put off with so little of them.
[2.] It is the duty of those who have wherewitha
to distribute, or (as it might better be read,) to com¬
municate to those necessities. It is not enough to
ROMANS, XII. 3C5
draw out the soul, but we must draw out the fiurse,
to the hungry. See Jam. 2. 15, 16. 1 John 3. 17.
Communicating — xoivavstlec. It intimates that our
poor brethren have a kind of interest in that which
God hath given us ; and that our relieving of them
should come from a sense and fellow-feeling of their
wants, as though we suffered with them. The cha¬
ritable benevolence of the Philippians to Paul, is
called their communicating with his affliction , Phil.
4. 14.
We must be ready, as we have ability and oppor¬
tunity, to relieve any that are in want ; but we are
in a special manner bound to communicate to the
saints. There is a common love owing to our fellow-
creatures, but a special love owing to our fellow-
christians ; (Gal. 6. 10.) Especially to them who are
of the household of faith. •
Communicating, t *1; /uvtiutt — to the memories
of the saints ; so some of the ancients read it, instead
of T*7f There is a debt owing to the me¬
mory of those who through faith and patience in¬
herit the promises ; to value it, to vindicate it, to
embalm it. Let the memory of the just be blessed ;
so some read, Prov. 10. 7.
He mentions another branch of this bountiful love;
given to hospitality. Those who have houses of
their own, should be ready to entertain those who
go about doing good, or who, for fear of persecution,
are forced to wander for shelter. They had not
then so much of the convenience of common inns as
we have ; or the wandering Christians durst not fre¬
quent them ; or they had not wherewithal to bear
the charges ; and therefore it was a special kindness
to bid them welcome on free-cost. Nor is it yet an
antiquated, superseded duty ; as there is occasion,
we must welcome strangers, for we know not the
heart of a stranger. I was a stranger, and ye took
me in, is mentioned as one instance of the merciful¬
ness of those that shall obtain mercy : ™
JiIkovtic— following or pursuing hospitality. It in¬
timates, not only that we must take opportunity,
but that we must seek opportunity, thus to shew
mercy. As Abraham, who sat at the tent-door,
Gen. 18. 1.) and Lot, who sat in the gate of Sodom,
Gen. 19. 1.) expecting travellers, whom they might
meet and prevent with a kind invitation, and so they
entertained angels unawares, Heb. 13. 2.
(4.) A sympathizing love; (v. 15.) Rejoice with
them that do rejoice, and weep with them that weep.
Where there is a mutual love between the members
of the mystical body, there will be such a fellow-
feeling. See 1 Cor. 12. 26. True love will interest
us in the sorrows and joys of one another, and teach
us to make them our own. Observe the common
mixture in this world, some rejoicing, and others
weeping; (as the people, Ezra 3. 12, 13.) for the
trial, as of other graces, so of brotherly love and
Christian sympathy. Not that we must participate
in the sinful mirths or mournings of any, out only in
just and reasonable joys and sorrows : not envying
those that prosper, but rejoicing with them ; truly
glad that others have the success and comfort which
we have not ; not despising those that are in trouble,
but concerned for them, and ready to help them, as
being ourselves in the body. This is to do as God
does ; who not only has fdeasure in the prosperity of
his servants, (Ps. 35. 27. ) but is likewise afflicted in
all their afflictions, Isa. 63. 9.
(5.) A united love ; “ Be of the same mind one to¬
ward another ; (v. 16.) labour, as much as you can,
to agree in apprehension ; and wherein you come
short of that, vet agree in affection ; endeavour to be
all one, not affecting to clash, and contradict, and
thwart one another ; but keep the unity of the Spirit
in the bond of peace, Phil. 2. 2. — 3. 15, 16. 1 Cor.
1. 10. to d«To eh qpovsvlt; — wishing the same
gcod to others, that you do to yourselves so some
understand it. This is to love our brethren as our¬
selves, desiring their welfare as our own.
(6. ) A condescending love ; Mind not high things,
but Condescend to men of low estate, v. 16. True
love cannot be without lowliness, Eph. 4. 1, 2. Phil.
2. 3. When our Lord Jesus washed his disciples’
feet, to teach us brotherly love, (John 13. 5. — 14. 34.)
it was designed especially to intimate to us, that to
love one another aright, is to be willing to stoop to
the meanest offices of kindness for the good of one
another. Love is a condescending grace ; Aon bene
conveniunt — majestas et amor — Majesty and love
do but ill assort with each other. Observe how it is
pressed here •
[1.] Mind -not high things. We must not be am¬
bitious of honour and preferment, nor look upon
worldly pomp and dignity with any inordinate value
or desire, but rather with a holy contempt. When
David’s advancements were high, his spirit was
humble ; (Ps. 131. 1.) I do not exercise myself in
great matters. The Romans, living in the imperial
city, which reigned over the kings of the earth,
(Rev. 17. 18.) and was at that time in the meredian
of its splendour, were perhaps ready to take occa¬
sion from thence to think the better of themselves.
Even, the holy seed were tainted with this leaven.
Roman Christians would be ready to look scornfully
upon other Christians, as some citizens do upon the
country ; and therefore the apostle so often cautions
them against high-mindedness ; compare ch. 11. 20.
They lived near the court, and conversed daily with
the gaiety and grandeur of it ; “Well,” saith he,
“ do not mind it, be not in love with it.”
[2.] Condescend to men of low estate — To?c ra-
7reivol( o-uvu-ntyjutvn.
First, It may be meant of mean things, to which
we must condescend. If our condition in the world
be poor and low, our enjoyments coarse and scanty,
our employments despicable and contemptible, yet
we must bring our minds to it, and acquiesce in it.
So the margin ; Be contented with mean things. Be
reconciled to the place which God in his providence
hath put us in, whatever it be. We must account
nothing below us but sin : stoop to mean habitations,
mean fare, mean clothing, mean accommodations
when they are our lot, and not grudge. Nay, we
must be carried with a kind of impetus, by the force
of the new nature, (so the word trwx7rdyojua.t pro¬
perly signifies, and it is very significant,) toward
mean things, when God appoints us to them ; as the
old corrupt nature is carried out toward high things.
We must accommodate ourselves to mean things.
We should make a low condition and mean circum¬
stances more the centre of our desires, than a high
condition.
Secondly, It may be meant of mean persons: so
we read it, (I think both are to be included,) Con¬
descend to men of low estate.
We must associate ourselves with, and accofnmo-
date ourselves to, those that are poor and mean in
the world, if they be such as fear God. David,
though a king upon the throne, was a companion for
all such, (Ps. 119. 63.) We need not be ashamed
to converse with the lowly, while the great God
overlooks heaven and earth, to look at such. True
love values grace in rags as well as in scarlet. A
jewel is a jewel, though it lie in the dirt. The con¬
trary to this condescension is reproved, Jam. 2. 1 — 4.
Condescend ; suit yourselves to them, stoop to them
for their good ; as Paul, 1 Cor. 9. 19, &c. Some
think the original word is a metaphor taken from
travellers, when those that are stronger and swifter
of foot, stay for those that are weak and slow, make
a halt, and take them with him ; thus must Chris¬
tians be tender toward their fellow-travellers.
As a means to promote this, he adds, Be not wise
in your own conceits ; to the same purport with v.
36C
ROMANS, XII.
3. We shall never find in our hearts to condescend
to others, while we find there so great a conceit of
ourselves : and therefore, that must needs be morti¬
fied. M# yiv ts-3-i ypivi/uot -crstp tat/T ols — “He not wise
by yourselves, be not confident of the sufficiency of
your own wisdom, so as to despise others, or think
you have no need of them, (Prov. 3. 7.) nor be shy
of communicating what you have to others. We
are members one of another, depend upon one
another, are obliged to one another ; and therefore,
Be not wise by yourselves ; remembering it is the
merchandise o'f wisdom that we profess ; now mer¬
chandise consists in commerce, receiving and re¬
turning. ”
(7. ) A love that engages us, as much as lies in us,
to live fieaceably with all men, v. 18. Even those
with whom we cannot live intimately and familiarly,
by reason of distance in degree or profession ; yet
we must with such live peaceably , we must be harm¬
less and inoffensive, not giving others occasion to
quarrel with us ; and we must be gall-less and unre¬
vengeful, not taking occasion to quarrel with them.
Thus must we labour to preserve the peace, that it
be not broken, and to piece it again, when it is bro¬
ken. The wisdom from above is pure and peaceable.
Observe how the exhortation is limited. It is not
expressed so as to oblige us to impossibilities ; if it be
possible , as much as lies in you. ThusHeb. 12. 14.
Follow peace. Eph. 1. 3. Endeavouring to keep.
Study the things that make for peace.
If it be possible. It is not possible to preserve the
peace, when we cannot do it without offending God
and wounding conscience : Id possumus quod jure
possumus — That is possible, which is possible with¬
out incurring blame. The wisdom that is from above,
is first pure, and then peaceable, Jam. 3. 17. Peace
without puritv, is the peace of the devil’s palace.
As much as lieth in you. There must be two
words to the bargain of peace. We can but spieak
for ourselves. We may be unavoidably striven
with; as Jeremiah, who was a man of contention.
(Jer. 15. 10.) and that we cannot help: our care
must be, that nothing be wanting on our parts, to
preserve the peace, Ps. 120. 7. I am for peace,
though, when I speak, they are for war.
2. To our enemies. Since men became enemies
to God, they have been found very apt to be ene¬
mies one to another. Let but the centre of love be
once forsaken, and the lines will either clash and
interfere, or be at an uncomfortable distance. And
of all men, those that embrace religion have reason
to expect to meet with enemies in a world whose
smiles seldom concur with Christ’s.
Now Christianity teaches us how to behave towards
our enemies ; and in this instruction it quite differs
from all other rules and methods, which generally
aim at victory and dominion ; but this at inward
peace and satisfaction. Whoever are our enemies,
that wish us ill, and seek to do us ill, our rule is, to
do them no hurt, but all the good we can.
(1.) To do them no hurt ; (v. 17.) Recompense to
no man evil for evil. For that is a brutish recom¬
pense. and befitting only those animals, which are
not conscious either of any being above them, or of
any state before them. Or if mankind were made
(as some dream) in a state of war, such recom¬
enses as these were agreeable enough ; but we
ave not so learned God, who does so much for his
enemies, (Matt. 5. 45.) much less have we so
learned Christ, who died for us when we were
enemies, (cA. 5. 8, 10.) so loved that world, which
hated him without a cause.
“ To no man ; neither to Jew nor Greek ; not to
one that has been thy friend, for by recompensing
evil for evil, thou wilt certainly lose him ; not to one
that has been thine enemy, for by not recompens¬
ing evil for evil, thou mayest perhaps gain him.”
To the same purport, v. 19. Dearly beloved,
avenge not yourselves. And why must this be
ushered in with such an affectionate compellation,
rather than any other of the exhortations of this
chapter ? Surely, because this is intended for the
composing of angry spirits, that are hot in the re
sentment of a provocation. He addresses himself
to such in this endearing language, to mollify and
qualify them. Any thing that breathes love, sweet^
ens the blood, lays the storm, and cools the intem¬
perate heat. Would you pacify a brother offended ?
Call him dearly beloved. Such a soft word, fitly
spoken, may be effectual to turn away wrath.
“ Avenge not yourselves : when any body has
done you any ill turn, do not desire or endeavour to
bring the like mischief or inconvenience upon him.”
It is not forbidden to the magistrate to right those
that are wronged, bv punishing the wrong-doer ; or
to make and execute just and wholesome laws
against malefactors ; but it forbids private revenge,
which flows from anger and ill-will ; and this is
fitly forbidden, for it is presumed that we are in¬
competent judges in our own case. Nay, if persons
wronged in seeking the defence of the law, and ma¬
gistrates in granting it, act from any particular per¬
sonal pique or quarrel, and not from a concern that
public peace and order be maintained, and right
done ; even such proceedings, though seemingly
regular, will fall under this prohibited self reveng¬
ing. See how strict the law of Christ is in this
matter, Matt. 5. 38 — 40. It is forbidden not only
to take it into our own hands to av.enge ourselves,
but to desire and thirst after even that judgment in
our case, which the law affords, for the satisfying of
a revengeful humour.
This is a hard lesson to corrupt nature ; and there
fore he subjoins,
[1.] A remedy against it ; Rather give place unto
wrath. Not to our own wrath ; to give place to
that, is to give place to the devil, Eph. 4. 26, 27.
We must resist and stifle, and smother, and sup¬
press that ; but, First, To the wrath of our enemy.
"Give place to it, be of a yielding temper; do not
answer wrath with wrath, but with love rather.
Yielding pacifies great offences, Eccl. 10. 4. Re¬
ceive affronts and injuries, as a stone is received
into a heap of wool, which gives way to it, and so
it does not rebound back, or go any further. ” So it
explains that of our Saviour, (Matt. 5. 39.) Who¬
soever shall smite thee on the right cheek, turn to
him the other also. Instead of meditating how to
revenge one wrong, prepare to receive another.
When men’s passions are up, and the stream is
strong, let it have its course ; lest by an unseason¬
able opposition it be made to rage and swell the
more. When others are angiy, let us be calm ;
this is a remedy against revenge, and seems to be the
genuine sense. But, Secondly, Many apply it to
the wrath of God ; "Give place to that, make room
for him to take the throne of judgment, and let him
alone to deal with thine adversary.”
[2. ] A reason against it ; For it is written. Fen
geance is mine. We find it written, Deut. 32. 35.
God is the sovereign King, the righteous Judge, and
to him it belongs to administer justice ; for, being a
God of infinite knowledge, by him actions are
weighed in unerring balances ; and, being a God of
infinite purity, he hates sin and cannot endure to
look upon iniquity. Some of this power he hath
trusted in the hands of the civil magistrates ; (Gen.
i 9. 6. ch. 13. 4.) their legal punishments therefore
are to be looked upon as a branch of God’s reveng-
ings. This is a good reason, why we should not
avenge ourselves ; for if vengeance be God’s, then,
First , We may not do it. We step into the
throne of God, if we do, and take his work out of
his hand.
367
ROMANS, XIII.
Secondly, We need not do it, for God will, if we
meekly leave the matter with him ; he will avenge
us as far as there is reason and justice for it ; and
further we cannot desire it. See Ps. 38. 14, 15. I
heard not, for thou wilt hear ; and what need is there
for me to hear, and God hear too ?
(2. ) We must not only not do hurt to our enemies,
but our religion goes higher, and teaches us to do
them all the good we can. It is a command pecu¬
liar to Christianity, and which does highly commend
it ; Love your enemies. Matt. 5. 44. We are here
taught to shew that love to them, both in word and
deed.
[1.] In word; ( v . 14.) Bless them who persecute
you. It has been the common lot of God’s people,
to be persecuted, either with a powerful hand, or
with a spiteful tongue. Now we are here taught to
bless those that so persecute us. Bless them ; First,
“ Speak well of them. If there be any thing in
them, that is commendable and praise- worthy, take
notice of it, and mention it to their honour.” Se¬
condly, “Speak respectfully to them, according as
their place is ; not rendering railing for railing, and
bitterness for bitterness. ” And, Thirdly, We must
wish well to them, and desire their good, so far
from seeking any revenge. Nay, Fourthly, We
must offer up that desire to God, by prayer for them.
If it be not in the power of our hand to do any thing
else for them, yet we can testify our good will by
praying for them ; for which our master hath given
us not only a rule, but an example to back that rule,
Luke 23. 34.
Bless, and curse not. It denotes a thorough good¬
will in all the instances and expressions of it ; not,
“ Bless them when you are at prayer, and curse
them at other times but, “ Bless them always,
and curse not at all.” Cursing ill becomes the
mouth of those whose work it is to bless God, and
whose happiness it is to be blessed of him.
[2.] In deed ; (r. 20.) “ If thine enemy hunger,
as thou hast ability and opportunity, be ready and
forward to shew him any kindness, and do him any
office of love for his good ; and never the less for¬
ward for his having been thine enemy, but rather
the more that thou mayest thereby testify the sin¬
cerity of thy forgiving of him.” It was said of
Archbishop Cranmer, that the way for a man to
make him his friend, was to do him an ill turn. It
is quoted from Prov. 25. 21, 22. So that, high a
precept qs it seems to be, the Old Testament was
not a stranger to it. Observe here,
First, What we must do. We must do good to
our enemies. “ If he hunger, do not insult over
him, and say, ‘Now God is avenging me of him,
and pleading my cause do not make such a con¬
struction of his wants. But feed him. Then, when
he has need of thine help, and thou hast an oppor¬
tunity of starving him, and trampling upon him, then
feed him,” *'uriv, a significant word,) “feed
nim abundantly, nay, feed him carefully and indul¬
gently ;” frustulatim fiasce — -feed him with small
pieces, “ feed him, as we do children and sick peo¬
ple, with much tenderness. Contrive to do it so as
to express thy love. If he thirst, give him drink :
rori^i etuTov — drink to him, in token of reconciliation
and friendship. So confirm your love to him.”
Secondly, Why we must do this. Because in so
doing, thou shalt heap coals of fire on his head. Two
senses are given of this, which I think are both to
be taken in disjunctively. Thou shalt heap coals
of fire on his head ; that is, “ Thou shalt either,” 1.
“ Melt him into repentance and friendship, and
mollify his spirit toward thee ;” alluding to those
who melt metals; they not only put fire under
them, but heap fire upon them ; thus Saul was
melted and conquered with the kindness of David,
I Sam. 24. 16. — 26. 21. “ thou wilt win a friend by
it, and if thy kindness have not that effect, then,”
2. “ It will aggravate his condemnation, and make
his malice against thee the more inexcusable. Thou
wilt hereby hasten upon him the tokens of God’s
wrath and vengeance.” Not that this must be our
intention in shewing him kindness, but, for our en¬
couragement, such will be the effect.
To this purpose is the exhortation in the last
verse, which suggests a paradox not easily under¬
stood by the world ; that in all matters of strife and
contention, those that revenge are the conquered ;
and those that forgive are the conquerors.
(1.) “ Be not overcome of evil. Let not the evil
of any provocation that is given you, have such a
power over you, or make such an impression upon
you, as to dispossess you of yourselves ; to disturb
your peace, to destroy your love, to ruffle and dis¬
compose your spirits, to transport you to any inde¬
cencies, dr to bring you to study or endeavour any
revenge. ” He that cannot quietly bear an injury,
isperfectly conquered by it.
(2.) “ But overcome evil with good; with the
good of patience and forbearance, nay, and of kind¬
ness and beneficence to those that wrong you ; learn
to defeat their ill designs against you, and either to
change them, or however to preserve your own
peace.” He that hath this ride over his spirit, is
better than the mighty.
To conclude, there remain two exhortations yet
untouched, which are general, and which recom¬
mend all the rest as good in themselves, and of good
report.
[1.] As good in themselves: ( v . 9.) Abhor that
which is evil, cleave to that which is good. God
hath shewed us what is good ; these Christian duties
here enjoined ; and that is evil, which is opposite to
them. Now observe,
First, We must not only not do evil, but we must
abhor that which is evil. We must hate sin with an
utter and irreconcilable hatred ; have an antipathy
to it as the worst of evils, contrary to our new na¬
ture, and to our true interest ; hating all the ap¬
pearances of sin, even the garment spotted with the
flesh.
Secondly, We must not only do that w hich is good,
but we must cleave to it. It denotes a deliberate
choice of, a sincere affection for, and a constant per¬
severance in, that which is good. “ So cleave to it,
as not to be allured or affrighted from it , cleave to
him that is good, even to the Lord, (Acts 11. 23.)
with a dependence and acquiescence.” It is sub¬
joined to the precept of brotherly love, as directive
of it ; we must love our brethren, but not love them
so much as for their sakes to commit any sin, or
omit any duty ; not think the better of any sin for
the sake of the person that commits it, but forsake
all the friends in the world, to cleave to God and
duty.
[2.] As of good report ; (u. 17.) “ Provide things
honest in the sight of all men ; do not only do, but
study and forecast and take care to do, that which
is amiable and creditable, and recommends religion
to all with whom you converse.” See Phil. 4. 8.
These acts of charity and beneficence are in a spe¬
cial manner of good report among men ; and there¬
fore are to be industriously followed by all that con¬
sult the glory of God, and the credit of their pro¬
fession.
CHAP. XIII.
There are three good lessons taught us in this chapter, where
the apostle enlarges more upon his precepts than he had
done in the foregoing chapter, finding them more needful
to be fully pressed. I. A lesson of subjection to lawful
authority, v. 1 . . 6. II. A lesson ofjustice and lore to our
brethren, v. 7 . . 10. III. A lesson of sobriety and godliness
in ourselves, v. 11, to the end.
368
ROMANS, XIII.
l.T ET every soul be subject unto the
JLi higher powers. For there is no
power but of God : the powers that be are
ordained of God. 2. Whosoever therefore
resisteth the power, resisteth the ordinance
of God : and they that resist shall receive
to themselves damnation. 3. F or rulers are
not a terror to good works, but to the evil.
W ilt thou then not be afraid of die powrer ?
Do that which is good, and thou shalt have
praise of the same : 4. For he is the minis¬
ter of God to thee for good. But if thou do
that which is evil, be afraid ; for he beareth
not the sword in vain : for he is the minis¬
ter of God, a revenger to execute wrath
upon him that doeth evil. 5. Wherefore ye
must needs be subject, not only for wrath,
but also for conscience sake. 6. For this
cause pay ye tribute also : for they are God’s
ministers, attending continually upon this
very thing.
We are here taught how to conduct ourselves to¬
ward magistrates, and those that are in authority
over us; called here, the higher powers; intimating
their authority, they are powers ; and their dignity,
they are higher powers ; including not only the king
as supreme, but all inferior magistrates under him :
and yet it is expressed, not by the persotis that are
in that power, but the place of power itself, in which
they are. However the persons themselves may be
wicked, and of those vile persons which the citizen
of Zion contemneth, (Ps. 15. 4.) yet the just power
which they have must be submitted to and obeyed.
He had taught'us, in the foregoing chapter, not to
avenge ourselves, or to recompense evil for evil ; lest
it should seem as if that did cancel the ordinal) ;e of
a civil magistracy among Christians, he takes cca-
sion to assert the necessity of it, and of the di i in¬
flicting ot punishment upon evil doers, howe er it
looks like recompensing evil for evil. Observe
__ I. The duty enjoined ; let every soul be sub ect.
Every soul, every person, one as well as another,
not excluding the clergy, who call themsi Ives
spiritual persons ; however the church of Rome .loes
not only exempt such from subjection to the livil
powers, but place them in authority above t tern,
making the greatest princes subject to the pope, who
thus exalteth himself above all that is called God.
Every soul. Not that our consciences are to be
subjected to the will of any man. It is God’s pre¬
rogative to make laws immediately to bind con¬
science, and we must render to God the things that
are God’s. But it intimates that our subjection must
be free and voluntary, sincere and hearty. Curse
not the king, no not in thy thought, Eccl. 10. 20.
To compass and imagine is treason begun.
1 his subjection of soul here required, includes in¬
ward honour, (1 Pet. 2. 17.) and outward reverence
and respect, both in speaking to them and in speak¬
ing of them ; obedience to their commands in things
lawful and honest, and in other things a patient sub¬
jection to the penalty without resistance ; a con¬
formity in every thing to the place and duty of sub¬
jects, bringing our minds to the relation and con¬
dition, and the inferiority and subordination of it.
“ They are higher powers be content they should
be so, and submit to them accordingly. ”
Now there was good reason for the pressing of
this duty of subjection to civil magistrates: 1. Be¬
cause of the reproach which the Christian religion I
lay under in the world, as an enemy to public peace,
order, and government ; as a sect that turned the
world upside down, and the embracers of it as ene¬
mies to Caesar, and the more because the leaders
were Galileans ; an old slander ; Jerusalem was re¬
presented as a rebellious city, hurtful to kings and
provinces, Ezra 4. 15, 16. 'Our Lord Jesus was so
reproached, though he told them his kingdom was
not of this world : no marvel then, if his followers
have been loaded in all ages with the like calumnies ;
called factious, seditious, and turbulent, and looked
upon as the troublers of the land ; their enemies
having found such representations needful for the
justifying of their barbarous rage against them.
The apostle therefore, for the obviating of that re¬
proach, and the clearing of Christianity from it,
shews that obedience to civil magistrates is one of
the laws of Christ, whose religion helps to make
people good subjects ; and it was very unjust to
charge upon Christianity that faction and rebellion,
which its principles and rules are so directly con¬
trary to. 2. Because of the temptation which the
Christians lay under to be otherwise affected to civil
magistrates; some of them being originally Jews,
and so leavened with a principle, that it was un¬
meet for any of the seed of Abraham to be subject
to one of another nation ; their king must be of their
brethren, Deut. 17. 15. Besides, Paul had taught
them, that they were not under the law, they were
made free by Christ. Lest that liberty should be
turned into licentiousness, and misconstrued to coun¬
tenance faction and rebellion, the apostle enjoins
obedience to civil government ; which was the more
necessary to be pressed now, because the magis¬
trates were heathen and unbelievers ; which yet does
not destroy their civil power and authority. Be¬
sides, the civil powers were persecuting powers ;
the body of the law was against them.
II. The reasons to enforce this duty. Why must
we be subject ?
1. Y or wrath's sake. Because of the danger we
run ourselves into by resista: Magistrates bear
the sword, and to oppose them, is to hazard all that
is dear to us in this world ; for it is to no purpose to
contend with him that bears the sword. The Chris¬
tians were then in those persecuting times obnoxious
to the sword of the magistrate for their religion, and
they needed not make themselves more obnoxious
by their rebellion. The least shew of resistance or
sedition in a Christian would soon be aggravated and
improved, and would be very prejudicial to the
whole society ; and therefore they had more need
than others to be exact in their subjection, that those
who had so much occasion against them in the mat¬
ter of their God, might have no other occasion.
To this head must that argument be referred, (v.
2. ) They that resist shall receive to themselves dam-
nation : k^i/uo. mi^evret/, they shall be called to an ac¬
count for it. God will reckon with them for it, be¬
cause the resistance reflects upon him ; the magis¬
trate will reckon with them for it, for they will come
under the lash of the law, and will find the higher
powers too high to be trampled upon, all civil go¬
vernments being justly strict and severe against trea¬
son and rebellion ; so it follows, (v. 3.) Eulers are a
terror. This is a good argument, but it is low for a
Christian.
2. We must be subject, not only for wrath, but
for conscience-sake : not so much formidine pence —
from the fear of punishment, as virtutis amore —
from the love of virtue. This makes common civil
offices acceptable to God, when they are done for
conscience-sake, with an eye to God, to his provi¬
dence putting us into such relations, and to his pre¬
cept making subjection the duty of those relations.
Thus the same thing may be done from a very dif¬
ferent principle.
369
ROMANS, XIII.
Now to oblige conscience to this subjection, he
argues, v. 1 — 4, 6.
(1.) From the institution of magistracy ; There is
no fiower but of God ; God, as ruler and governor
of the world, hath appointed the ordinance of magis¬
tracy ; so that all civil power is derived from him as
from its original, and he hath by his providence put
the administration into those hands, whatever they
are, that have it By him kings reign, Prov. 8. 15.
The usurpation of power and the abuse of power
are not of God, for he is not the author of sin ; but
the power itself is. As our natural powers, though
often abused and made instruments of sin, are from
God’s creating power, so civil powers are from God’s
governing power. The most unjust and oppressive
princes in the world have no power but what is
given them from above ; (John 19. 11.) The Divine
Providence being in a special manner conversant
about those changes and revolutions of governments,
which have such an influence upon states and king¬
doms, and such a multitude or particular persons
and lesser communities.
Or, it may be meant of government in general : it
is an instance of God’s wisdom, power, and good¬
ness, in the management of mankind, that he has
disposed them into such a state as distinguishes be¬
tween governors and governed ; and has not left
them like the fishes of the sea, where the greater
devour the lesser. He did herein consult the benefit
of his creatures.
The flowers that be : whatever the particular form
and method of government are ; whether by mo¬
narchy, aristocracy, or democracy ; wherever the
governing power is lodged, it is an ordinance of God,
and it is to be received and submitted to accordingly ;
though immediately an ordinance of man, (1 Pet. 2.
13.) yet originally an ordinance of God.
Ordained of God; 'rtrur/uivx.i ; a military word,
signifying not only the ordination of magistrates, but
the subordination of inferior magistrates to the su¬
preme, as m an army ; for among magistrates there
is a diversity of gifts, and trusts, and services.
Hence it follows, (v. 2.) that whosoever resisteth
the fiower, resisteth the ordinance of God. There
are other things from God, that are the greatest
calamities : but magistracy is from God, as an ordi¬
nance, it is a great law, and it is a great blessing : so
that the children of Belial, that will not endure the
yoke of government, will be found breaking a law,
and despising a blessing. Magistrates are therefore
called gods, (Ps. 82. 6. ) because they bear the image
of God’s authority. And those who spurn at their
power, reflect upon God himself. This is not at all
applicable to the particular rights of kings and king¬
doms, and the branches of their constitution ; nor
can any certain role be fetched from hence for the
modelling of the original contracts between the go¬
vernors and governed ; but it is intended for direc¬
tion to private persons in their private capacity, to
behave themselves quietly and peaceably in the
sphere which God has set them in, with a due re¬
gard to the civil powers which God in his provi¬
dence has set over them, 1 Tim. 2. 1,2.
Magistrates are here again and again called God’s
ministers. He is the minister of God, v. 4, 6.
Magistrates are in a more peculiar manner God’s
servants ; the dignity they have, calls for duty.
Though they are lords to us, they are servants to
God, have work to do for him, and an account to
make up to him.
In the administration of public justice, the deter¬
mining of quarrels, the protecting of the innocent,
the righting of the wronged, the punishing of of¬
fenders, and the preserving of national peace and
order, that every man may not do what is right in
his own eyes; in these things it is that magistrates
act as God’s ministers. As the killing of an inferior
Vol. vi. — 3 A
magistrate, while he is actually doing his duty, is
accounted treason against the prince ; so the resist¬
ing of any magistrates in the discharge of these
duties of their place, is the resisting of an ordinance
of God.
(2.) From the intention of magistracy ; Rulers are
not a terror to good works, but to the evil, <kc. Ma¬
gistracy was designed to be,
[l.]’A terror to evil works, and evil workers.
They bear the sword ; not only the sword of war,
but the sword of justice. They are heirs of restraint,
to put offenders to shame ; Laish wanted such, Jude.
18. 7. Such is the power of sin and corruption, that
many will not be restrained from the greatest enor¬
mities, and such as are most pernicious to human
society, by any regard to the law of God and nature
or the wrath to come ; but only by the fear of tem¬
poral punishments, which the wilfulness and per¬
verseness of degenerate mankind have made neces¬
sary. Hence it appears, that laws with penalties
for the lawless and disobedient, (1 Tim. 1. 9.) must
be constituted in Christian nations, and are agreeable
with, and not contradictory' to, the gospel. When
men are become such beasts, such ravenous beasts,
one to another, they must be dealt with accordingly,
taken and destroyed in terrorem — to deter others.
The horse and the mule must thus be held in with
bit and bridle.
In this work the magistrate is the minister of God,
v. 4. He acts as God’s agent, to whom vengeance
belongs; and therefore must take heed of infusing
into his judgments any private personal resentments
of his own. To execute wrath nfion him that doeth
evil. In this the judicial processes of the most vigi¬
lant faithful magistrates, though some faint resem¬
blance and preludium of the judgments of the great
day, yet come far short of the judgment of God :
they reach only to the evil act, can execute wrath
only on him that doeth evil : but God’s judgment ex
tends to the evil thought, and is a discerner of the in¬
tents of the heart.
He beareth not the sword in vain. It is not for
nothing that God hath put such a power into the
magistrate’s hand ; but it is intended for the restrain¬
ing and suppressing of disorders. And therefore,
“ If thou do that which is evil, which falls under the
cognizance and censure of the civil magistrate, be
afraid; for civil powers have quick eyes and long
arms. ”
It is a good thing when the punishment of male¬
factors is managed as an ordinance of God, instituted
and appointed by him.
First, As a holy God, that hates sin ; against
which, as it appears and puts up its head, a public
testimony is thus borne. Secondly, As King of na¬
tions, and the God of peace and order, which are
hereby preserved. Thirdly, As the Protector of
the good whose persons, families, estates, and names,
are bv this means hedged about. Fourthly, As one
that desires not the eternal rain of sinners, but by
the punishment of some would terrify others, and so
prevent the like -wickedness, that others mav hear
and fear, and do no more presumptuously. Nay, it
is intended for a kmdness to those that are punished,
that by the destruction of the flesh the spirit may be
saved in the day of the Lord Jesus.
[2.] A praise to them that do well. Those that
keep in the way of their duty, shall have the com¬
mendation and protection of the civil powers, to
their credit and comfort. “ Do that which is good,
(v. 3.) and thou needest not be afraid of the power ,
which, though terrible, reaches none but those that
by their own sin make themselves obnoxious to it ;
the fire bums only that which is combustible : nay,
thou shalt have praise of it.”
This is the intention of magistracy, and therefore
we must; for conscience-sake, be subject to it,- as a
ROMANS, XIII.
constitution designed for the public good, to which
all private interests must give way. But pity it is,
that ever this gracious intention should be perverted,
and that those who bear the sword, while they coun¬
tenance and connive at sin, should be a terror to
those who do well. But so it is, when the vilest
men are exalted ; (Ps. 12. 1, 8.) and yet even then,
the blessing and benefit of a common protection and
a face of government and order, are such, that it is
our duty in that case rather to submit to persecution
for well-doing, and to take it patiently, than by any
irregular an 1 disorderly practices to attempt a re¬
dress. Never did sovereign prince pervert the ends
of government as Nero did, and yet to him Paul ap¬
pealed, and under him had the protection of the law
and the inferior magistrates more than once. Bet¬
ter a bad government than none at all.
(3.) From our interest in it; “ He is the minister
of God to thee for good. Thou hast the benefit and
advantage of the government, and therefore must do
what thou canst to preserve it, and nothing to dis¬
turb it.” Protection draws allegiance. If we have
protection from the government, we owe subjection
to it ; by upholding the government, we keep up our
own hedge. This subjection is likewise consented
to by the tribute we pay; (xc 6.) “ For this cause
fiay you tribute ; as a testimony of your submission,
and an acknowledgment that in conscience you think
it. to be due. You do by paying taxes contribute
your share to the support of the power; if therefore
you be not subject, you do but pull down with one
hand what vou support with the other ; and is that
conscience ?”
“ Bv your paying tribute, you not only own the
magistrate’s authority, but the blessing of that au¬
thority to yourselves ; a sense of which you thereby
testify, giving him that as a recompense for the great
pains he takes in the government ; for honour is a
burthen ; and if he do as he ought, he is attending
continually u/ion this very thing : for it is enough to
take uj) all a man’s thoughts and time : in conside¬
ration of which fatigue, we pay tribute, and must
be subject.”
Pay you tribute , n\un. He does not say,
“ You give it as an alms,” but, “ You pay it as a just
debt, or lend it to be repaid in all the blessings and
advantages of public government, which you reap
the benefit of. ” This is the lesson the apostle teaches,
and it becomes all Christians to learn and practise it,
that the godly in the land may he found (whatever
others are,) the quiet and the peaceable in the land.
7. Render therefore to all their dues:
tribute to whom tribute is due ; custom to
whom custom ; fear to whom fear; honour
to whom honour. 8. Owe no man any thing;,
but to love one another : for he that loveth
another, hath fulfilled the law. 9. For this,
Thou shalt not commit adultery, Thou shalt
not kill, Thou shalt not steal, Thou shalt
not hear false witness, Thou shalt not
covet ; and if there he any other command¬
ment, it is briefly comprehended in this say¬
ing, namely, Thou shalt love thy neighbour
as thyself. 10. Tove worketh no ill to his
neighbour: therefore love is the fulfilling of
the law.
\Ve are here taught a lesson of justice and charity.
I. Of justice ; (r. 7.) Pender therefore to all their
dues ; especially to magistrates, for this refers to
what goes before ; and likewise to all with whom
we have to do. To be just, is to give to all their due,
to give every body his own. What we have, we have
it is stewards ; others have an interest in it, and must
have their dues. “ Render to God his due in the
first place, to yourselves, to your families, your rela¬
tions, to the commonwealth, to the church, to the
poor, to those that you have dealings with, in buying,
selling, exchanging, Sec. Render to all their dues;
and that readily and cheerfully, not tarrying till you
are by law compelled to it.” He specifies,
1. Hue taxes; Tribute to whom tribute is due,
custom to whom custom. Most of the countrie*
where the gospel was first preached, were subjeci
at this time to the Roman yoke, and were made pro¬
vinces of the empire. He wrote this to the Romans
who, as they were rich, so they were drained b)
taxes and impositions, to the just and honest pay men
of which they are here pressed by the apostle. Som<
distinguish between tribute and custom, understand
ing by the former constant standing taxes, and by tlu
other those which were occasionally required : botl
which are to be faithfully and conscientiously paic
as they become legally due. Our Lord was borr
when his mother went to be taxed ; and enjoined tht
payment of tribute to Caesar. Many, who in othet
things seem to be just, yet make no conscience of
this, but pass it off with a false ill-favoured maxim,
that it is no sin to cheat the king ; directly contrar)
to Paul’s rule, Tribute to whom tribute is due.
2. Due respect ; Fear to whom fear, honour tc
whom honour. This sums up the duty which we
owe not only to magistrates, but to all superiors,
parents, masters, all that are over us in the Lord,
according to the fifth commandment ; Honour thy\
father and mother. Compare Lev. 19. 3. Ye shall
fear every man his mother and his father ; not with
a fear of amazement, but a loving, reverent, re¬
spectful, obediential fear. Where there is net this
respect in the neart to our superiors, no other duty
will be paid aright.
3. Due payment of debts ; (i>. 8.) “ Owe no man
any thing ; do not continue in any one’s debt, while
you are able to pay it, farther than by, at least, the
tacit consent of the person to whom you are indebted.
Give every one his own. Do not spend that upon
yourselves, much less heap it up for yourselves, .
which you owe to others.” The wicked borroweth, 1
and fiayeth not again, Ps. 37. 21. Many that are
very sensible of the trouble, think little of the sin
of being in debt.
II. Of charity; Owe no man any thing; ixptisfli — you
do owe no man any thing ; so some read it ; “ What¬
ever you owe to any relation, or to any with whom
you have to do, it is eminently summed up and in¬
cluded in this debt of love. But to love one another,
that is a debt that must be always in the paying,
and yet always owing.” Love is a debt ; the law of
God and the interest of mankind made it so ; it is
not a thing which we are left at liberty about ; but it
is enjoined us, as the principle and summary of all
duty owing one to another ; for love is the fulfilling
of the law ; not perfectly, but it is a good step to¬
wards it. It is inclusive of all the duties of the
second table, which he specifies v. 9. and those sup¬
pose the love of God. See 1 John 4. 20. If the
love be sincere, it is accepted as th c fulfilling of the
law. Surely we serve a good master, that has
summed up all our duty in one word, and that a
short word and a sweet word, love, the beauty and
harmony of the universe. Loving and being loved,
is all the pleasure, jov, and happiness, of an intelli¬
gent being. God is love, (1 John 4. 16.) and love is
his image upon the soul : where it is, the soul is well
moulded, and the heart fitted for every good work^y1
Now, to prove that love is the fulfilling of the law,
he gives us,
1. An induction of particular precepts, v. 9. He
specifies the five last of the ten commandments,
which he observes to be all summed up in this royal
371
ROMANS, XIII.
law, Thou shalt love thy neighbour as thyself; with
an as of quality, not of equality ; “ with the same
sincerity that thou lovest thyself, though not in the
same measure and degree. ” He that loves his neigh¬
bour as himself, will be desirous of the welfare of
his neighbour’s body, goods, and good name, as of
his own. On this is built that golden rule, of doing
as we would be done by. Were there no restraints
of human laws in these things, no punishments in¬
curred, (which the malignity of human nature hath
made necessary,) the law of love would of itself be
effectual to prevent all such wrongs and injuries, and
to keep peace and good order among us. In the
enumeration of these commandments, he puts the
seventh before the sixth, and mentions this first.
Thou shalt not commit adultery ; for though that
commonly goes under the name of love, (pity it is
that so good a word should be so abused,) yet it is
really as great a violation of it as killing and stealing
is : which shews that true brotherly love is love to
the souls of our brethren in the first place. He that
tempts others to sin, and defiles their minds and con¬
sciences, though he may pretend the most passionate
love, (Prov. 7. 15, 18.) does really hate them, just
as the devil does, who wars against the soul.
2. A general rule concerning the nature of bro¬
therly love ; Love worketh no ill ; (y. 10.) he that
walks in love, that is acted and governed by a prin¬
ciple of love, he ivorketh no ill ; he neither prac¬
tices nor contrives any ill to his neighbour , to any
one that he has any thing to do with:
the projecting of evil is in effect the performing of
it. Hence devising of iniquity is called the working
of evil , upon the bed, Mic. 2. L Love intends and
designs no ill to any body, is utterly against the doing
of that which may turn to the prejudice, offence, or
grief, of any. It ivorketh no ill ; it prohibits the work¬
ing of any ill : more is implied than is expressed ; it
not only worketh no ill, but it worketh all the good
that may be, deviseth liberal things. For it is a sin
not only to devise evil against thy neighbour, but to
withhold good from them to whom it is due ; both
are forbidden together, Prov. 3. 27 — 29. This proves
that love is the fulfilling of the law , answers all the
end of it ; for what else is that but to restrain us
from evil-doing, and to constrain us to well-doing ?
Love is a living active principle of obedience to the
whole law. The whole law is written in the heart,
if the law of love be there.
11. And that, knowing; the time, that
now it is high time to wake out of sleep :
for now is our salvation nearer than when
we believed. 12. The night rs far spent,
the day is at hand : let us therefore cast o!F
the works of darkness, and let us put on
the armour of light. 1 3. Let us walk honest¬
ly as in the day; not in rioting and drunk¬
enness, not in chambering and wantonness,
not in strife and envying. 1 4. But put ye
on the Lord Jesus Christ, and make not
provision for the flesh, to fulfil the lusts
thereof.
We are here taught a lesson of sobriety and god¬
liness in ourselves. Our main care must be to look
to ourselves. Four things we are here taught, as a
Christian’s directory, for his day’s work ; when to
awake, how to dress ourselves, how to walk, and
what provision to make.
I. When to awake ; JYoiv it is high time to awake ;
(v. 11.) to awake out of the sleep of sin ; for a sinful
condition is a sleeping condition ; out of the sleep of
carnal security, sloth and negligence ; out of the
1 sleep of spiritual death, and out of the sleep of spiri-
' tual deadness ; both the wise and foolish virgins slum-
| bered and slept, Matt. 25. 5. W e have need to be
often excited and stirred up to awake. The woid
of command to all Christ’s disciples, is, Watch.
“ Awake, be concerned about your souls and y cur
eternal interest ; take need of sin, be ready to, anil
serious in, that which is good, and live in a constant
expectation of the coming of our Lord. Ci nsidering,”
! 1 . “ The time we are cast into ; Knowing the time.
Consider what time of day it is with us, and you will
j see it is high time to awake. It is gospel-time, it is
j the accepted time, it is working time ; it is a time
when more is expected than was in the times ci
that ignorance which God winked at, when people
sat in darkness. It is high time to awake; tor the
sun hath been up a great while, and shines in our
faces. Have we this light to sleep in ? bee 1 Thess.
5. 5, 6. It is high time to awake ; for others are
awake and up about us. Know the time to be a busv
time ; we have a great deal of work to do, and our
master is calling us to it again and again. Know the
time to be a perilous time ; we are in the midst of
enemies and snares ; it is high time to aw ake, for the
Philistines are upon us ; our neighbour’s house is on
fire, and our own in danger. It is time to awake, for
we have slept enough, (1 Pet. 4. 3.) high time in¬
deed, for Behold, the Bridegroom cometh. ”
2. “ The salvation we are upon the brink of ; Now
is our salvation nearer than when we believed ; than
when we first believed, and so took upon us the pro¬
fession of Christianity. The eternal happiness we
chose for our portion, is now nearer us than it was
when we became Christians. Let us mind our way,
and mend our pace, for we are now nearer our jour¬
ney’s end, than we were when we had our first love.
The nearer we are to our centre, the quicker should
our motion be. Is there but a step betwixt us and
heaven, and shall we be so very slow and dull in our
Christian course, and move so heavily ? The more
the days are shortened, and the more grace is in¬
creased, the nearer is our salvation, and the more
quick and vigorous we should be in our spiritual
motions. ”
II. How to dress ourselves. That is the next care,
when we are awake and up ; “ The night is fars/ient ,
the day is at hand ; therefore it is time to ilress our¬
selves. Clearer discoveries will be quickly made of
gospel-grace than have been yet made, as light gets
ground. The night of Jewish rage and cruelty is just
at an end ; their persecuting power is near a period ;
the day of our deliverance from them is at hand,
that day of redemption which Christ promised, Luke
21. 28. And the day of our complete salvation, in
the heavenly glory, is at hand. Observe then,”
1. “ What we must put off; put off our night¬
clothes, which it is a shame to appear abroad in ;
cast off the works of darkness. ” Sinful works are
works of darkness ; they come from the darkness of
ignorance and mistake,’ they covet the darkness of
privacy and concealment, and they end in the dark¬
ness of hell and destruction. Let us therefore, who
are of the day, cast them off; not only cease from
the practice of them, but detest and abhor them,
and have no more to •do with them. Because eter¬
nity is just at the door, let us take heed lest we be
found doing that which will then make against us,
2 Pet. 3. 11, 14.
2. “What we must put on.” The Christian’s care
must be wherewithal we shall be clothed, how shall
we dress our souls ?
(1.) Put on the armour of light. Christians are
soldiers in the midst of enemies, and their life a
warfare, therefore their array must be armour, that
they may stand upon their defence; the armour of
God, wKich we are directed to, Eph. 6. 13, & c. A
Christian may reckon himself undressed, if he be
ROMANS, XIV.
unarmed. The graces of the Spirit are this armour,
to secure the soul from Satan’s temptations, and the
assaults of this present evil world.
This is called the armour of light, some think, al¬
luding to the bright glittering armour which the
Roman soldiers used to wear ; or such armour as be¬
comes us to wear in the day-light. The graces of the
Spirit are suitable, splendid ornaments ; are, in the
sight of God, of great price.
(2.) Put on the Lord. Jesus Christ, v. 14. This
stands in opposition to a great many base lusts, men¬
tioned v. 13. Rioting and drunkenness, which must
be cast off : one would think it should follow, but,
“ Put on sobriety, temperance, chastity, the opposite
virtues no, “ Put on Christ, that includes all. Put
on the righteousness of Christ for justification ; be
found in him, (Phil. 3. 9.) as a man is found in his
clothes ; put on the priestly garments of the elder
brother, that in them you may obtain the blessing ;
put on the spirit and grace of Christ for sanctifica¬
tion ; put on the new man, (Eph. 4. 24.) get the
habit of grace confirmed, the acts of it quickened.”
Jesus Christ is the best clothing for Christians to
adorn themselves with, to arm themselves with ; it
is decent, distinguishing, dignifying, and defending.
Without Christ, we are naked, deformed ; all other
things are filthy rags, fig-leaves, a sorry shelter.
God has provided us coats of skins ; large, strong,
warm, and durable. By baptism we have in profes¬
sion put on Christ, Gal. 3. 27. Let us do it in truth
and sincerity.
The Lord Jesus Christ ; “ Put him on as Lord to
rule you, as Jesus to save you, and in both, as Christ
anointed and appointed by the Father, to this ruling,
saving work.”
III. How to walk. When we are up and dressed,
we are not to sit still in an affected closeness and
privacy, as monks and hermits. What have we good
clothes for, but to appear abroad in them ?
Let us walk. Christianity teaches us how to walk
so as to please God, whose eye is upon us : 1 Thess.
4. 1. Walk honestly as in the day. Compare Eph.
5. 8. Walk as children of light. Our conversation
must be as becomes the gospel.
Walk honestly ; tier ply — decently and becom¬
ingly, so as to credit your profession, and to adorn
the doctrine of God our Saviour, and recommend re¬
ligion in its beauty to others. Christians should be
in a special manner careful to conduct themselves
veil in those things wherein men have an eye upon
.hem, and to study that which is lovely and of good
report. Particularly, here are three pair of sins we
are cautioned against.
1. We must not walk in rioting and drunkenness ;
we must abstain from all excess in eating and drink¬
ing. We must not give the least countenance to
revelling, nor indulge our sensual appetite in any
private excesses. Christians must not overcharge
their hearts with surfeiting and drunkenness, Luke
21. 34. This is not walking as in the day ; for they
that are drunk, are drunk in the night, 1 Thess. 5. 7.
2. Not in chambering and wantonness ; not in any
of those lusts of the flesh, those works of darkness,
which are forbidden in the seventh commandment.
Downright adultery and fornication are the cham¬
bering forbidden ; lascivious thoughts and affections,
lascivious looks, words, books, songs, gestures,
dances, dalliances, which lead to, and are degrees
of, that uncleanness, are the wantonness here for¬
bidden ; whatsoever transgresseth the pure and sa¬
cred law of chastity and modesty.
3. Not in strife and envying. These are also
works of darkness ; for though the acts and in¬
stances of strife and envy are very common, yet
none are willing to own the principles, or to acknow¬
ledge themselves envious and contentious. It may
oe the lot of the best saints to be envied and striven
with ; but to strive and to envy, ill becomes the
disciples and followers of the peaceable and humble
JesUs. Where there are riot and drunkenness,
there usually are chambering and wantonness, and
strife and envy. Solomon puts them all together,
Provi 23. 29, &c. Those that tarry long at the
wine, ( v . 30.) have contentions and wounds without
cause, ( v . 29.) and their eyes behold strange women,
v. 33.
IV. What provision to make; ( v . 14.) “ Make
hot provision for the flesh. Be not careful about the
body.” Our great care must be to provide fern our
souls ; but must we take no care about our bodies ?
Must we not provide for them, when they need it ?
Yes, but two things are here forbidden ;
1. Preplexing ourselves with an inordinate care,
intimated in those words, 7rgm/a>- /u>, 7ronifbi ; “ Be
not solicitous in forecasting for the body; do not
stretch your wits, nor set your thoughts, upon the
tenter-hooks in making this provision : be not care¬
ful and cumbered about it, do not take thought ,”
Matt. 6. 31. It forbids an anxious incumbering care.
2. Indulging ourselves in an irregular desire. We
are not forbidden barely to provide for the body, (it
is a lamp that must be supplied with oil,) but we
are forbidden to fulfil the lusts thereof. The neces¬
sities of the body must be considered, but the lusts
of it must not be gratified. Natural desires must
be answered, but wanton appetites must be checked
and denied. To ask meat for our necessities, is
duty, we are taught to pray for daily bread ; but to
ask meat for our lusts, is provoking, Ps. 78. 18.
Those who profess to walk in the spirit, must not
fulfil the lusts of the flesh, Gal. 5. 16.
CHAP. XIV.
The apostle having, in the former chapter, directed our con¬
duct one towards another in civil things, and prescribed
the sacred laws of justice, peaceableness, and order, to be
observed by us as members of the commonwealth; he
comes, in this, and part of the following chapter, in like
manner to direct our demeanour one towards another in
sacred things, which pertain more immediately to con¬
science and religion, and which we observe as members of
the church. Particularly, he gives rules how to manage
our different apprehensions about indifferent things ; in the
management of which, it seems, there was something amiss
among the Roman Christians, to whom he wrote, which he
here labours to redress. But the rules are general, and of
standing use in the church, for the preservation of that
Christian love which he had so earnestly pressed in the
foregoing chapter as the fulfilling of the law. It is certain
that nothing is more threatening, nor more often fatal, to
Christian societies, than the contentions and divisions of
their members. By these wounds the life and soul of reli¬
gion expire. Now in this chapter, we are furnished with
the sovereign balm of Gilead ; the blessed apostle prescribes
like a wise physician. Why then is not the hurt of the
daughter of inv people recovered, but because his directions
are not followed ? This chapter, rightly understood, made
use of, and lived up to, would set things to rights, and heal
us all.
1. X¥ IM that is weak in the faith receive
XI ye, b lit not to doubtful disputations.
2. For one believeth that he may eat all
things : another, who is weak, eateth herbs.
3. Let not him that eateth despise him that
eateth not; and let not him which eateth
not judge him that eateth : for God hath re¬
ceived him. 4. Who art thou that judgest
another man’s servant ? to his own master
he standeth or falleth. Yea, he shall be
holden up: for God is able to make him
stand. 5. One man esteemeth one day
above another : another esteemeth every
day alike. Let every man be fully per-
373
ROMANS, XIV.
suacled in his own mmci. &. He that re¬
garded! the day, regarded) it unto the Lord;
and he that regardeth not the day, to the
Lord lie doth not regard it. He that eat-
eth, eateth to the Lord, for he’ giveth God
thanks; and he that eateth not, to the Lord
he eateth not, and giveth God thanks. 7.
For none of us livetli to himself, and no
man dietli to himself. 8. For whether we
.ive, we live unto the Lord ; and whether
we die, we die unto the Lord; whether we
live therefore, or die, we are the Lord’s. 9. j
For to this end Christ both died, and rose, 1
and revived, that he might be Lord both of
the dead and living. 10. But why dost
thou judge thy brother ? Or why dost thou
set at nought thy brother ? for we shall all
stand before the judgment-seat of Christ.
11. For it is written, As I live, saith the
Lord, every knee shall bow to me, and
every tongue shall confess to God. 12. So
then every one of us shall give account of
himself to God. 13. Let us not therefore
judge one another any more: but judge
this rather, that no man put a stumbling-
block or an occasion to fall in his brother’s
way. 14. I know, and am persuaded by
the Lord Jesus, that there is nothing un¬
clean of itself : but to him that esteemeth
any thing to be unclean, to him it is un¬
clean. 15. But if thy brother be grieved
with thy meat, now walkest thou not cha¬
ritably. Destroy not him with thy meat,
for whom Christ died. 16. Let not then
your good be evil spoken of: 17. For the
kingdom of God is not meat and drink ;
but righteousness, and peace, and joy in the
Holy Ghost. 18. For he that in these
things serveth Christ is acceptable to God,
and approved of men. 1 9. Let us therefore
follow after the things which make for
peace, and things wherewith one may edify
another. 20. For meat destroy not the
work of God. All things indeed are pure ;
but it is evil for that man who eateth with
offence. 21. It is good neither to eat flesh,
nor to drink wine, nor any thing whereby
thy brother stumbleth, or is offended, or is
made weak. 22. Hast thou faith ? Have
it to thyself before God. Happy is he that
condemned) not himself in that thing which
he alloweth. 23. And he that doubteth is
damned if he eat, because he eateth not of
faith : for whatsoever is not of faith is sin.
We have, in this chapter,
I. An account of the unhappy contention which
nad broken out in the Christian church. Our master
nad foretold that offences would come ; and, it
seems, so they did, for want of that wisdom and love
which would have prevented it, and kept up union
ajrviflg them.
1. There was a difference among them about the
distinction of meats and days; those are the two
things specified. There might be other similar oc¬
casions of difference, while these made the most
noise, and were most taken notice of.
The case was this : the members of the Christian
church at Rome were some of them originally Gen¬
tiles, and others of them Jews. We find Jews at
Rome, believing. Acts 8. 24. Now those that had
been Jews, were trained up in the observance of the
ceremonial appointments, touching meats and days.
This, which had been bred in the bone with them,
would hardly, be got out of the flesh, even after they
turned Christians ; especially with some of them,
who were not easily weaned from what they had
long been wedded to. They were not well instruct¬
ed touching the cancelling of the ceremonial law by
the death of Christ, and therefore retained the cere¬
monial institutions, and practised accordingly ; while
other Christians, that understood themselves better,
and knew their Christian liberty, made no such dif¬
ference.
(1.) Concerning meats ; (v. 2.) One believeth that
he may eat all things, he is well satisfied that the
ceremonial distinction of meats into clean and un¬
clean, is no longer in force, but that every creature
of God is good, and nothing to be refused ; nothing
unclean of itself, v. 14. This he was assured of,
not only from the general tenor and scope of the
gospel, but particularly from the revelation , which
Peter, the apostle of the circumcision, (and there¬
fore more immediately concerned in it,) had to this
purport, Acts 10. 15, 28. This the strong Christian
is clear in, and practises accordingly ; eating what
is set before him, and asking no question for con¬
science-sake, 1 Cor. 10. 27.
On the other hand, another, who is weak, is dissa¬
tisfied in this point, is not clear in his Christian li¬
berty, but rather inclines to think, that the meats
forbidden by the law, remain still unclean ; and
therefore, to keep at a distance from them, he will
eat no flesh at all, but eateth herbs, contenting him¬
self only with the fruits of the earth. See to what
degrees of mortification and self-denial a tender con¬
science will submit. None know but they that ex¬
perience it, how great both the restraining and the
constraining power of conscience is.
(2. ) Concerning days ; ( v . 5. ) Those who thought
themselves still under some kind of obligation by
the ceremonial law, esteemed one day above an¬
other; kept up a respect to the times of the passover,
pentecost, new moons, and feasts of tabernacles ;
thought those days better than other davs, and so¬
lemnized them accordingly with particular observ¬
ances, binding themselves to some religious rest
and exercise on those days. Those who knew that
all these things were abolished and done away by
Christ’s coming, esteemed every day alike. We
must understand it with an exception of the Lord’s
day, which all Christians unanimously observed ; but
they made no account, took no notice, of those anti¬
quated festivals of the Jews.
Here the apostle speaks of the distinction of meats
and days as a thing indifferent, when it went no
further than the opinion and practice of some parti¬
cular persons, who had been trained up all theii
days to such observances, and therefore were the
more excusable if they hardly parted with them.
But in the epistle to the Galatians, where he deals
with those that were originally Gentiles, but were
influenced by some judaizing teachers, not only to
believe such a distinction, and to practise accord-
inglv, but to lay a stress upon it as necessary to sal¬
vation, and to make the observation of the Jewish
festivals public and congregational ; here the case
was altered, and it is charged upon them as the
frustrating of the design of the gospel, falling from
j74
ROMANS, XIV.
grace, Gal. 4. 9 — 11. These here did it out of
weakness, the Galatians did it out of wilfulness and
wickedness ; and therefore the apostle handles
them thus differently.
This epistle is supposed to have been written some
time before that to the Galatians. The apostle
seems willing to let the ceremonial law wither by
degrees, and to let it have an honourable burial ;
now these weak Romans seem to be only following
it weeping to its grave, but those Galatians were
raking it out of its ashes.
2. It was not so much the difference itself that did
the mischief, as the mismanagement of the differ¬
ence, making it a bone of contention.
(1.) Those who were strong, and knew their
Christian liberty, and made use of -it, despised the
weak, who did not : whereas they should have pi¬
tied them, and helped them, and afforded them
meek and friendly instruction, they trampled upon
them as silly, and humoursome, and superstitious,
for scrupling those things which they knew to be
lawful. So apt are those who have knowledge, to
be puffed up with it, and to look disdainfully and
scornfully upon their brethren.
(2.) Those who were weak, and durst not use
their Christian liberty, judged and censured the
strong, who did, as if they were loose Christians,
carnal professors, that cared not what they did, but
walked at all adventures, and stuck at nothing.
They judged them as breakers of the law, con¬
temners of God’s ordinance, and the like. Such
censures as these discovered a great deal of rashness
and uncharitableness, and would doubtless tend
much to the alienating of affection.
Well, this was the disease, and we see it remain¬
ing in the church to this day ; the like differences,
in like manner mismanaged, are still the disturbers
of the church’s peace. But,
II. We have proper directions and suggestions
laid down for allaying this contention, and prevent¬
ing the ill consequences of it. The apostle, as a
wise physician, prescribes proper remedies for the
disease ; which are made up of rules and reasons.
Such gentle methods does he take, with such j
cords of a man does he draw them together ; not by
excommunicating, suspending and silencing either ;
side, but by persuading them both to a mutual for¬
bearance : and as a faithful day’s-man, he lays his
hand upon them both ; reasoning the case with the
strong, that they should not be so scornful ; and with
the weak, that they should not be so censorious. If
the contending parties will but submit to this fair
arbitration, each abate of his rigour, and sacrifice
their differences to their graces, all will be well
quickly.
Let us observe the rules he gives, some to the
strong, and some to the weak, and some to both, for
they are interwoven ; and reduce the reasons to
their proper rules.
1. Those who are weak, must be received, but not
to doubtful disputations, v. 1. “Take this for a
general rule ; spend your zeal in those things wherein
you and all the people of God are agreed, and do
not dispute about matters that are doubtful. Receive
him, ‘7r^<r\u./uCdvio-§-t — take him to you, b’d him wel¬
come, receive him with the greatest affection and
tenderness; Porrigite. manum ; (so the Syriac;)
Lend him your hand, to help him, to fetch him to
you, to encourage him. Receive him into your com¬
pany and converse and communion, entertain him
with readiness and condescension, and treat him
with all possible endearments.”
“ Receive him; not to quarrel with him, and to
argue about uncertain points that are in controversy,
which will but confound him, and fill his head with
empty notions, perplex him, and shake his faith, j
Let not your Christian friendship and fellowship be !
disturbed with such vain janglings and strifes of
words.”
“Not to judge his doubtful thoughts;” (so the
margin;) “not to pump out his weak sentiments
concerning those things, which he is in doubt about,
that you may *censure and condemn him. Receive
him, not to expose him, but to instruct and
strengthen him.” See 1 Cor. 1. 10. Phil. 3. 15, 16.
2. Those who are strong, must by no means des¬
pise the weak ; nor those who are weak , judge the
strong, v. 3. This is levelled directly against the
fault of each party. It is seldom that any such con¬
tention exists, but there is a fault on both sides, and
both must mend.
He argues against both these jointly ; we must not
despise or judge our brethren. Why so ?
(1.) Because God hath received them; and we
reflect upon him, if we reject those whom he hath
received. God never cast off any one that had true
grace, though we were but weak in it ; never broke
the bruised reed. Strong believers and weak be¬
lievers, those that eat, and those that eat not, if they
be true believers, are accepted of God.
It will be good for us to put this question to our¬
selves, when we are tempted to behave scornfully
towards our brethren, to disdain and censure them ;
“ Has not God owned them ; and if he has, dare I
disown them ?”
“Nay, God doth not only receive him, but hold
him up, v. 4. You think that he who eateth, will
fall by his presumption, or that he who eateth not,
will sink under the weight of his own fears and scru¬
ples : but if they have true faith, and an eye to God,
the one in the intelligent use of his Christian liberty,
and the other in the conscientious forbearance of it,
they shall be held up ; the one in his integrity, and
the other in his comfort. This hope is built upon
the power of God, for God is able to make him stand ;
and being able, no doubt he is willing to exert that
power for the preservation of those that are his
own.” In reference to spiritual difficulties and dan¬
gers, (our own and others,) much of our hope and
comfort is grounded upon the divine power, 1 Pet.
1. 5. Jude v. 24.
(2.) Because they are servants to their own mas¬
ter ; (v. 4. ) Who art thou that judgest another man's
serx>ant? We reckon it apiece of ill manners to
meddle with other people’s servants, and to find
fault with them, and censure them. Weak and
strong Christians are indeed our brethren, but they
are not our servants. This rash judging is reproved.
Jam. 3. 1. under the notion of being many masters.
We make ourselves our brethren’s masters, and do
I in effect usurp the throne of God, when we take
upon us thus to judge them ; especially to judge their
thoughts and intentions, which are out of our view ;
I to judge their persons and state, concerning which
| it is hard to conclude by those few indications which
fall within our cognizance. God sees not as man
sees ; and he is their master, and not we. In judg¬
ing and censuring our brethren, we meddle with that
which does not belong to us : we have work enough
to do at home ; and if we must needs be judging, let
us exercise our faculty upon our own hearts and
ways.
To his own master he stands or falls; his doom
will be according to his master’s sentence, and not
according to our’s. How well for us is it, that we
are not to stand or fall by the judgment one of ano¬
ther, but by the righteous and unerring judgment
of God, which is according to truth ! “ \\ hile thy
brother’s cause is before thy judgment, it is coram
non judice — before one who is not the judge ; the
court of heaven is the proper court for trial, where,
and where only, the sentence is definitive and con
eluding; and to which, if his heart be upright, he
may comfortably appeal from thy rash censure.
375
ROMANS, XIV.
(3. ) Because both the one and the other, if they
be true believers, and are right in the main, have
an eye to God, and do approve themselves to God
in what they do, v. 6.
He that regards the day, that makes conscience
of observing the Jewish fasts and festivals, not im-
osing it upon others, nor laying a stress upon it,
ut willing to be as he thinks on the surer side, as
thinking there is no harm in resting from worldly
labours, and worshipping God on those days, it is
well. We have reason to think, because in other
things he conducts himself like a good Christian,
that in this also his eye is single, and that he re-
f ardelh it unto the Lord ; and God will accept of
is honest intention, though he be under a mistake
about the observation of days ; for the sincerity and
uprightness of the heart were never rejected for the
weakness and infirmity of the head : so good a mas¬
ter do we serve.
On the other hand, he that regards not the day,
that does not make a difference between one day and
another ; does not call one day holy, and another
profane ; one day lucky, and another unlucky ; but
esteems every day alike : he does not do it out of a
spirit of opposition, contradiction, or contempt of his
brother; if he be a good Christian, he does not, he
dares not, do it from such a principle : and therefore
we charitably conclude, that to the Lord he doth not
regard it. Re therefore makes no such difference
of days, because he knows God hath made none ;
and therefore intends his honour in endeavouring to
dedicate every day to him.
So for the other instance ; He that eateth whatever
is set before him, though it be blood, though it be
swine’s flesh, if it be food convenient for him, he
eateth to the Lord. He understands the liberty that
God has granted him, and uses it to the glory of
God, with an eye to his wisdom and goodness, in en¬
larging our allowance now under the gospel, and
taking off the yoke of legal restraints ; and he giveth
God thanks, for the variety of food he has, and the
liberty he has to eat it, and that in those things his
conscience is not fettered.
On the other hand, he that eateth not those meats
which were forbidden by the ceremonial law, to the
Lord he eateth not ; it is for God’s sake, because he
is afraid of offending God by eating that which he is
sure was once prohibited ; and he giveth God thanks
too, that there is enough beside. If he conscien¬
tiously deny himself that which he takes to be for¬
bidden fruit, yet he blesses God that of other trees
in the garden he may freely eat. Thus while both
have an eye to God in what they do, and approve
themselves to him in their integrity, why should
either of them be judged or despised ?
Observe, Whether we eat flesh, or eat herbs, it
is a thankful regard to God, the author and giver of
all our mercies, that sanctifies and sweetens it.
Bishop Sanderson, in his 34th sermon, upon 1
Tim. 4. 4. justly makes this observation : It appears
by this, that saying grace (as we commonly call it,
perhaps from 1 Cor. 10. 30. ) before and after meat,
was the common known practice of the church,
among Christians of all sorts, weak and strong : an
ancient, commendable, apostolical, Christian prac¬
tice, derived down from Christ’s example through
all the ages of the church ; (Matt. 14. 19. — 15. 36.
Luke 9. 16. John 6. 11. Matt. 26. 26, 27. Acts 27.
35.) blessing the creatures in the name of God be¬
fore we use them, and blessing the name of God for
them after, both included ; for t ukoyuv and tv^atg/rei r
are used promiscuously.
To clear this argument against rash judging and
despising, he shews how essential it is to true Chris¬
tianity, to have a regard to God, and not to our¬
selves; which therefore, unless the contrary do
manifestly appear, we must presume, concerning
those that in lesser things differ from us. Observe
his description of true Christians, taken from their
end and aim, (v. 7, 8.) and the ground of it, v. 9.
[1.] Our end and aim: not self, but the Lord.
As the particular end specifies the action, so the
general scope and tendency specify the state. If
we would know what way we walk in, we must in¬
quire what end we walk toward.
First, Not to self. We have learned to deny our¬
selves ; that was our first lesson ; JYone of us liveth to
himself This is a thing in which all the people of
God are one, however they differ in other things ;
though some, are weak and others are strong, vet
both agree in this, not to live to themselves. Not
one that hath given up his name to Christ, is al¬
lowedly a self-seeker ; it is contrary to the founda¬
tion of true Christianity.
We neither live to ourselves, nor die to ourselves,
we are not our own masters, nor our own proprie¬
tors ; we are not at our own disposal. The business
of our lives is not to please ourselves, but to please
God. The business of our deaths, which we are
every day exposed to, and delivered to, is not to
make ourselves talked of ; we run not such hazards
out of vain-glory, while we are dying daily. When
we come to die actually, neither is that to ourselves ;
it is not barely that we would be unclothed, and
eased of the burthen of the flesh ; but it is to the
Lord, that we may depart, and be with Christ, may
be present with the Lord.
Secondly, But to the Lord, (v. 8.) to the Lord
Chrigt, to whom all power and judgment are com¬
mitted, and in whose name we are taught, as Chris¬
tians, to do every thing we do, (Col. 3. 17.) with an
eye to the will of Christ as our rule, to the glory of
Christ as our end, Phil. I. 21. Christ is the gain
we aim at, living and dying. We live, to glorify
him in all the actions and affairs of life ; we die,
whether a natural or a violent death, to glorify him,
and to go to be glorified with him. Christ is the
centre, in which all the lines of life and death do
meet. This is true Christianity, which makes Christ
all in all.
So that, whether we live or die, we are the Lord's,
devoted to him, depending on him, designed and
designing for him. Though some Christians are
weak, and others strong; though of different sizes,
capacities, apprehensions and practices, in lesser
things, yet they are all the Lord’s: alleying, and
serving, and approving themselves to Christ, and
are accordingly owmed and accepted of him. Is it
for us then to judge or despise them, as if we were
their masters, and they were to make it their
business to please us, and to stand or fall by our
dooms ?
[2.] The ground of this, v. 9. It is grounded
upon Christ’s absolute sovereignty and dominion,
which were the fruit and end of his death and resur¬
rection. To this end he both died, and rose, and
rrxdved, (he, being risen, entered upon a heavenly
life, the glory which he had before, that he might be
Lord, both of dead and living, that he might be
universal Monarch, Lord of all, (Acts 10. 36.) all
the animate and inanimate creatures ; for he is head
over all things to the church. He is Lord of those
that are living, to rule them, of those that are dead,
to revive them, and raise them up. This was that
name above ei'ery name, which God gave him as
the reward of his humiliation, Phil. 2. 8, 9. It was
after he had died and risen, that he said, jlll power
is given unto me; (Matt. 28. 18.) and presently he
exerts that power in issuing out commissions, v.
19, 20.
Now if Christ paid so dear for his dominion over
souls and consciences, and has such a just and undis¬
puted right to exercise that dominion ; we must not
so much as seem to invade it, or intrench upon it,
376
ROMANS, XIV.
by judging the consciences of our brethren, and ar¬
raigning them at our bar.
When we are ready to reproach, and reflect upon,
the name and memory of those that are dead and
gone, and to pass a censure upon them, (which some
the rather do, because such judgments of the dead
are more likely to pass uncontrolled and uncontra¬
dicted,) we must consider that Christ is Lord of the
dead, as well as of the living. If they are dead,
they have already given up their account, and let
that suffice.
And this leads to another reason against judging
and despising ;
(4.) Because both the one and the other must
shortly give an account, v. 10 — 12. A believing re ¬
gard to the judgment of the great day, would silence
all these rash judgings; Why dost thou that art
weak, judge thy brother that is strong? And why
dost thou that art strong, set at nought thy brother
that is weak ? Why is all this clashing, and contra¬
dicting, and censuring, among Christians ? We shall
all stand before the judgment-seat of Christ, 2 Cor.
5. 10. Christ will be the Judge, and he has both
authority and ability to determine men’s eternal
stati iccording to their works, and before him we
shah .stand as persons to be tried, and to give up an
account ; expecting our final doom from him, which
will be eternally conclusive.
To illustrate this, (y. 11.) he quotes a passage out
of the Old Testament, which speaks of Christ’s
universal sovereignty and dominion, and that es¬
tablished with an oath ; As I live, (saith the Lord,)
every knee shall bow to me. It is quoted from Isa.
45. 23. there it is, I have sworn by myself; here it
is, As I live. So that whenever God saith, As I
live, it is to be interpreted as swearing by himself ;
for it is God’s prerogative to have life in himself:
there is a farther ratification of it there, The word
is gone out of my mouth.
It is a prophecy, in general, of Christ’s dominion ;
and here very fully applied to the judgment of the
great day, which will be the highest and most illus¬
trious exercise of that dominion. Here is a proof
of Christ’s godhead, he is the Lord, and he is God,
equal with the Father. Divine honour is due to
him, and must be paid. It is paid to God through
him as Mediator. God will judge the world by him,
Acts 17. 31.
The bowing of the knee to him, and the confession
made with the tongue, are but outward expressions
of inward adoration and praise. Every knee, and
every tongue, either freely, or by force.
[1. ] All his friends do \t freely ; are made willing
in the day of his power. Grace is the soul’s cheer¬
ful, entire, and avowed subjection to Jesus Christ.
First, Bowing to him ; the understanding bowed to
his truths, the will to his laws, the whole man to his
authority ; and this expressed by the bowing of the
knee, the posture of adoration and prayer. It is
proclaimed before our Joseph, Bow the knee, Gen.
41. 43. Though bodily exercise alone profits little,
yet as it is guided by inward fear and reverence, it
is accepted. Secondly, Confessing to him ; ac¬
knowledging his glory, grace, and greatness; ac¬
knowledging our own meanness and vileness, con¬
fessing our sins to him ; so some understand it.
[2.] All his foes shall be constrained to do it,
whether they will or no. When he shall come in
the clouds, and every eye shall see him ; then, and
not till then, will all those promises, which speak of
his victories over his enemies and their subjection to
him, have their full and complete accomplishment :
then his foes shall be his footstool, and all his ene¬
mies shall lick the dust.
Hence he concludes, (v. 12.) Every one of us shall
give account of himself to God. We must not give
account for others, nor they for us : but every one
I for himself. We must give account how we have
spent our time, how we have improved our oppor
tunities : what we have done, and how we have
done it.
And therefore, First, We have little tj do, to
judge others, for they are not accountable to us, nor
are we accountable for them ; (Gal. 2. 6.) Whatso-
j ever they were, it maketh no matter to me, God ac-
cepteth no mail's person. Whatever they are, and
whatever they do, they must give account to their
own master, and not to us ; if we can in any thing be
helpers of their joy, it is well ; but we have not do¬
minion over their faith. And, Secondly, We have
the more to do, to judge ourselves, we have an ac¬
count of our own to make up ; and that is enough for
us ; let every man prove his frwn work, (Gal. 6. 4.)
state his own accounts, search his own heart and
life ; let that take up his thoughts, and he that is
strict in judging himself and abasing himself, will
not be apt to judge and despise his brother. Let all
these differences be referred to the arbitration of
Christ at the great day.
(5.) Because the stress of Christianity is not to be
laid upon these things, nor are they at all essential
to religion, either on the one side or on the other.
This is his reason, (y. 17, 18.) which is reducible tc
this branch of exhortation ;
Why should you spend your zeal either for or
against those things which are so minute and incon¬
siderable in religion ? Some make it a reason, why,
in case of offence likely to be taken, we should re¬
frain the use of our Christian liberty ; but it seems
directed in general against that heat about those
things, which he observed on both sides. The king¬
dom of God is not meat, &c. Observe here,
[l.J The nature of true Christianity, what it is
it is here called, The kingdom of God ; it is a re¬
ligion intended to rule us, a kingdom : it stands in a
true and hearty subjection to God’s power and do¬
minion. The gospel-dispensation is in a special
manner called the kingdom of God, in distinction
from the legal dispensation, Matt. 3. 2. — 4. 17.
First, It is not meat and drink : it does not consist
either in using, or in abstaining from, such and such
meats and drinks. Christianity gives no rule in that
case, either in one way or other. The Jewish re¬
ligion consisted much in meats and drinks ; (Heb. 9.
10. ) abstaining from some meats religiously, (Lev.
11. 2.) eating other meats religiously ; as in severa1
of the sacrifices, part of which were to be eaten be¬
fore the Lord : but all those appointments are now
abolished, and are no more, Col. 2. 21, 22. The
matter is left at large ; every creature of God is good,
1 Tim. 4. 4. So, as to other things, it is neither cir¬
cumcision nor uncircumcision, (Gal. 5. 6. — 6. 15.
1 Cor. 7. 19.) it is not being of this party and per¬
suasion, of this or the other opinion in lesser things,
that will recommend us to God. It will not be asked
at the great day, “ Who ate flesh, and who ate
herbs ?” “ Who kept holy days, and who did not ?”
Nor will it be asked, “Who was conformist, and
who was nonconformist?” But it will be asked,
“ Who feared God, and worked righteousness, and
who did not?” Nothing more destructive to true
Christianity than placing it in modes and forms, and
circumstantials, which eat out the essentials.
Secondly, It is righteousness, and peace, and joy
in the Holy Ghost. These are some of the essentials
of Christianity ; things in which all the people of God
j are agreed ; in the pursuit of which we must spend
our zeal, and which we must mind with an excelling
care. Righteousness, peace, and joy, are very com¬
prehensive words ; and each of them includes much,
both of the foundation and the superstructure of re-
! ligion. Might I limit the sense of them, it should
j be thus. As to God, our great concern is righteous-
1 ness ; to appear before him justified by the merit of
ROMANS, XIV.
377
C hrist’s death, sanctified by the spirit of his grace ;
1 r the righteous Lord loveth righteousness. As to
our brethren, it is peace ; to live in peace and love,
and charity with them ; following peace with all
men ; Christ came into the world, to be the great
Peace-maker. As to ourselves, it is joy in the Holy
Ghost ; that spiritual joy which is wrought by the
blessed Spirit in the hearts of believers, which re¬
spects God as their reconciled Father, and heaven
ds their expected home. Next to our compliance
with God, the life of religion consists in our com¬
placency in him ; to delight ourselves always in the
Lord. Surely we serve a good Master, who makes
peace and joy so essential to our religion. Then and
then only we may expect peace and joy in the Holy
Ghost, when the foundation is laid in righteousness,
Isa. 32. 17.
Thirdly, It is in these things to serve Christ, (v.
18. ) to do all this out of respect to Christ himself as
our Master, to his will as our rule, and to his glory
as our end. That which puts an acceptableness
upon all our good duties, is, a regard to Christ in 1
the doing of them. We are to serve his interests
and designs in the world ; which are in the first
place to reconcile us to God, and then to reconcile
us one to another. What is Christianity but the
serving of Christ? And we may well afford to serve J
him, who for us and for our salvation took upon him j
the form of a servant.
[2. ] The advantages of it. He that duly observeth
these things,
First, Is acceptable to God. God is well pleased
with such a one, though he be not in every thing
just of our length. He has the love and favour of
God ; his person, his performances, are accepted of
God, and we need no more to make us happy. If
God now accepts thy works, thou mayest eat thy
bread with joy. Those are most pleasing to God,
that are best pleased with him ; and they are those
that abound most in peace and joy in the Holy Ghost.
Secondly, He is approved of men, of all wise and
good men, and the opinion of others is not to be re¬
garded. The persons and things, which are accept¬
able to God, should be approved of us. Should not
we be pleased with that which God is pleased with ?
What is it to be sanctified, but to be of God’s mind ?
Observe, The approbation of men is not to be slight¬
ed ; for we must provide things honest in the sight
of all men, and study those things that are lovely
and of good report : but the acceptance of God is to
be desired and aimed at in the first place, because,
sooner or later, God will bring all the world to be
of his mind.
3. Another rule here given, is this, that in these
doubtful things, every one not only may, but must,
walk according to the light that God hath given
him. This is laid down, v. 5. Let every man be
fully persuaded in his own mind ; that is, “Prac¬
tice according to your own judgment in those things,
and leave others to do so too. Do not censure the
practice of others, let them enjoy their own opinion ;
if they be persuaded in their own mind that they
ought to do so and so, do not condemn them ; but
if your sober sentiments be otherwise, do not make
their practice a rule to you, any more than you must
prescribe yours as a rule to them. Take heed of
acting contrary to the dictates of a doubting con- ;
science. First, be persuaded that what you do is
lawful, before you venture to doit.” In doubtful
things, it is good keeping on the sure side of the :
hedge. If a weak Christian doubt whether it be
lawtul to eat flesh, while he remains under that
doubt he had best forbear, till he be fully persuaded
in lm own mind. We must not pin our faith upon I
;mv one’s sleeve, or make the practice of others
our rule ; but follow the dictates of our own under-
srar.ding.
Vol. vi. — 3 B
To this purport he argues, v. 14. and v. 23.
Which two \ erses explain this, and give us a rule
not to act against the dictates,
(1.) Of a mistaken conscience, v. 14. If a tiling
be indifferent, so that it is not in itself a sin net to do
it, if we really think it a sin to do it, it is to us a sin,
though not to others, because we act against cut
consciences, though mistaken and misinformed.
He specifies the case in hand, concerning the dif¬
ference of meats. Observe,
[1.] His own clearness in this matter ; “I know
and am persuaded, 1 am fully persuaded, I am ac¬
quainted w ith my Christian liberty, and am satisfied
in it, without any doubt or scruple, that there is
nothing unclean of itself, no kind of meat that lies
under any ceremonial uncleanness, nor is forbidden
|| to be eaten, if it be food proper for human bodies.”
Several kinds of meat were forbidden to the Jews,
that in that, as in other things, they might be a
peculiar and separate people, Lev. 11. 44. Deut.
14. 2, 3. Sin had brought a curse upon the whole
creation, Cursed is the ground for thy sake ; the
use of the creatures and dominion over them were
forfeited, so that to man they were all unclean, Tit.
1. 15. In token of which, God in the ceremonial
law prohibited the use of some, to shew what he
might have done concerning all ; but new that
Christ has removed the curse, the matter is set
at large again, and that prohibition is taken away.
Therefore he says that he was persuaded by ihc
Lord Jesus, not only as the author of that persua¬
sion, but as the ground of it ; it was built upon the
efficacy of Christ’s death, which removed the curse,
took off the forfeiture, and restored our right to the
creature in general, and, consequently, put a period
to that particular distinguishing prohibition, bo that
now there is nothing unclean of itself, every crea¬
ture of God is good ; nothing common : so the mar¬
gin, s sv Konev; nothing w hich is common to others to
eat, from the use of which the professors of religion
are restrained : nothing profane ; in this sense the
Jews used the word common. It is explained by
the word uxaS-atg7oi', Acts 10. 14. nothing common
or unclean.
It was not only from the revelation made to Peter
, in this matter, but from the tenor and tendency of
the tvhole gospel, and the manifest design of Christ’s
death in general, that Paul learned to count nothing
common or unclean. This w'as Paul’s own clearness,
and he practised accordingly.
[2.] But here is a caution he gives to those who
had not that clearness in this matter, which he
had ; To him that esteemeth any thing to be un¬
clean, though it be his error, yet to him it is un¬
clean. This particular case, thus determined, gives
a general rule, That he who does a thing which
he verily believes to be unlawful, however the thing
be in itself, to him it is a sin. This arises from
that unchangeable law of our creation, which is,
that our wills, in all their choices, motions and direc¬
tions, should follow the dictates of our under¬
standings. This is the order of nature ; which order
is broken, if the understanding (though misguided)
tell us that such a thing is a sin, and yet we will do
it. This is a will to do evil ; for if it appears to us
to be sin, there is the same pravity and corruption
of the will in the doing of it, as if really it were a
sin ; and therefore we ought not to do it. Not that
it is in the power of any man’s conscience to alter
the nature of the action in itself, but only as to him¬
self. It must be understood likewise with this pro¬
viso, though men’s judgments and opinions may
make that which is good in itself, to become e\ il to
them, yet they cannot make that which is evil in
itself, to become good, either in itself or to them.
If a man were verily persuaded (it is Dr. Sander-
| son’s instance, sermon on ch. 14. 23.) that it were
378
ROMANS, XIV.
evil to ask his father’s blessing, that mispersuasion
would make it become evil to him : but if he should
be as verily persuaded that it were good to curse his
father, that would not make it become good. The
Pharisees taught people to plead conscience, when
they made corban an excuse for denying relief to
their parents, Matt. 15. 5, 6. But that would not
serve any more than Paul’s erroneous conscience
would justify his rage against Christianity, (Acts 26.
9.) or their’s, John 16. 2.
(2.) Nor must we act against the dictates of a
doubting conscience. In those indifferent things
which we are sure it is no sin not to do, and yet are
not clear that it is lawful to do them, we must not
do them while we continue under those doubts ; for
he that doubteth, is damned if he eat, ( v . 23.) it
turns into sin to him ; he is damned, Kxlxx.U^trxi —
he is condemned of his own conscience, because he
eateth not of faith, because he does that which he
is not fully persuaded he may lawfully do. He is
not clear that it is lawful for him to eat swine’s
flesh, (suppose,) and yet is drawn, notwithstanding
his doubts, to eat it, because he sees others do it,
because he would gratify his appetite with it, or
because he would not be reproached for his singu¬
larity. Here his own heart cannot but condemn
him as a transgressor. Our rule is, to walk as far
as we have attained, not further, Phil. 3. 15, 16.
For whatsoever is not of faith, is sin. Taking it
in general, it is the same with that of the apostle,
(Heb. 11. 6.) Without faith it is impossible to please
God. Whatever we do in religion, it will not turn
to any good account, except we do it from a princi¬
ple of faith, with a believing regard to the will of
Christ as our rule, to the glory of Christ as our end,
and to the righteousness of Christ as our plea. Here
it seems to be taken more strictly ; whatever is not
of faith, whatever is done while we are not clearly
persuaded of the lawfulness of it, is a sin against
conscience. He that will venture to do that which
his own conscience suggests to him to be unlawful,
when it is not so in itself, will by a like temptation
be brought to do that which his conscience tells him
is unlawful, when it is really so. The spirit of a
man is the candle of the Lord, and it is a dangerous
thing to debauch and put a force upon conscience,
though it be under a mistake.
This seems to be the meaning of that aphorism,
which sounds somewhat darkly, (v. 22.) Happy is
he that condemns not himself in that thing which he
allows. Many a one allows himself in practice to
do that, which yet in his judgment and conscience
he condemns himself for; allows it for the sake of
the pleasure, profit, or credit of it ; allows it in
conformity to the custom ; and yet whilst he does
it, and pleads for it, his own heart gives him the
lie, and his conscience condemns him for it. Now,
happy is the man who so orders his conversation,
as not in any action to expose himself to the chal¬
lenges and reproaches of his own conscience ; that
does not make his own heart his adversary, as he
must needs do, who does that which he is not clear
he may lawfully do. He is happy, that has peace
and quietness within ; for the testimony of con¬
science will be a special cordial in troublesome
times ; though men condemn us, it is well enough
if our hearts condemn us not, 1 John 3. 21.
4. Another rule here prescribed is to those who
are clear in these matters, and know their Christian
liberty, yet to take heed of using it so as to give
offence to a weak brother. This is laid down, v.
13. “ Let us not judge one another any more. Let
it suffice, that you have hitherto continued in this
uncharitable practice, and do so no more.” The
better to insinuate the exhortation, he puts himself
in; Let us not; as if he had said, “It is what I
have resolved against, therefore do you leave it: but
j judge this rather ; instead of censuring the practice
'■ of others, let us look to the conduct of our own, t i.it
j no man put a stumbling-block, or an occasion to fail,
in his brother's way,” H tmdvJ'xt.o*. We
must take heed of saying or doing any thing which
may occasion our brother to stumble or fall ; the
one signifies a lesser, the other a greater degree of
mischief and offence, that which may be an occasion,
(1.) Of grief to our brother. “One that is weak,
and thinks it unlawful to eat such and such meats,
will be gradually troubled to see thee eat them, out
of a concern for the honour of the law which ho
thinks forbids them, and for the good of thy soul
which he thinks is wronged by them ; especially
when thou dost it wilfully, and with a seeming pre¬
sumption, and not with that tenderness and that
care to give satisfaction to thy weak brother, which
would become thee.” Christians should take heed
of grieving one another, and of saddening the hearts
of Christ’s little ones. See Matt. IS. 6. 10.
(2.) Of guilt to our brother. The former is a
stumbling-block, that gives our brother a great
shake, and is a hinderance and discouragement to
him ; but this is an occasion to fall. “If thv weak
brother, purely by thine example and influence,
without any satisfaction received concerning his
Christian liberty, be drawn to act against his con¬
science, and to walk contrary to the light he has,
and so to contract guilt upon the soul ; though the
thing were lawful to thee, yet not being so to him,
(he having not yet thereto attained,) thou wast to
be blamed forgiving him the occasion.” See this
case explained, 1 Cor. 8. 9 — 11.
To the same purport, (t/. 21.) he recommends it
to our care, not to give offence to any one by the use
of lawful things. It is good neither to eat flesh, nor
to drink wine; these are things lawful indeed and
comfortable, but not necessary to the support of
human life ; and therefore we may, and must, deny
ourselves iif them, rather than give offence.
It is good, pleasing to God, profitable to our bro¬
ther, and no harm to ourselves. Daniel and his
fellows were in better liking with pulse and water,
than they were, who ate the portion of the king’s
meat. It is a generous piece of self-denial, for
which we have Paul’s example; (1 Cor. 8. 13.)
If meat make my brother to offend; he does not
say, I will eat no meat, that is to destroy himself ;
I will eat no flesh, that is to deny himself, while the
world stands. This is to be extended to all such
indifferent things, whereby thy brother stumbleth,
or is offended, is involved either in sin or in trouble:
or, is made weak ; his graces weakened, his com¬
forts weakened, his resolutions weakened. Is made
weak, that is, takes occasion to shew his weakness
by his censures and scruples. We must not weaken
those that are weak ; that is to quench the smoking
flax, and to break the bruised reed.
Observe the motives to enforce this caution.
[1.] Consider the royal law of Christian love and
charity, which is hereby broken; (v. 15.) If thy
brother be grieved with thy meat, be troubled to see
thee eat those things which the law of Moses did
forbid, which yet thou maycst lawfully do ; possibly
thou art ready to sav, “Now he talks foolishly and
weakly, and it is no great matter what he says.”
We are apt, in such a case, to lay all the blame
on that side. But the reproof here is given to the
stronger and more knowing Christian : -V'jtc walkest
thou not charitably. Thus the apostle takes part
with the weakest, and condemns the defect in 1< ve
on the one side more than the defect in knowledge
on the other side ; agreeably to his principles else¬
where, that the way of love is the more excellent
wait, 1 Cor. 12. 31. Knowledge puffeth up, but
charity edifieth, 1 C-or. 8. 1 — 3. Now walkest thou
not charitably. Charity to the souls cf cur bicthren
379
ROMANS, XIV.
is the best charity. True love would make us ten¬
der of their peace and purity, and beget a regard to
their consciences as well as to our own. Christ
deals gently with those that have true grace, though
they are weak in it.
[2. ] Consider the design of Christ’s death ; De¬
stroy not him with thy meat, for whom Christ died,
v. 5. First, Drawing of a soul to sin, threatens the
destruction of that soul. By shaking his faith, pro¬
voking his passion, and tempting him to act against
the light of his own conscience, thou dost, as much
as in thee lies, destroy him, giving him an occasion
to return to judaism again. M» &7ro\kui. It notes an
utter destruction. The beginning of sin is as the let¬
ting forth of water ; we are not sure that it will stop
any where on this side eternal destruction. Second¬
ly', The consideration of the love of Christ in dying
for souls, should make us very tender of the happi¬
ness and salvation of souls, and careful not to do any
thing which may obstruct and hinder it. Did Christ
quit a life for souls, such a life, and shall not we quit
a morsel of meat for them ? Shall we despise those
whom Christ valued at so high a rate ? Did he think
it worth while to deny himself so much for them as
to die for them, and shall not we think it worth
while to deny ourselves so little for them as ab¬
staining from flesh comes to ?
With thy meat. Thou pleadest that it is thy own
meat, and thou mayest do what thou wilt with it ;
but remember, that though the meat is thine, the
orother offended by it, is Christ’s, and a part of his
purchase. While thou destroyest thy brother, thou
art helping forward the Devil’s design, for he is the
great destroyer ; and, as much as in thee lies, thou
art crossing the design of Christ, for he is the great
Saviour ; and dost not only offend thy brother, but
offend Christ ; for the work of salvation is that
which his heart is upon.
But are any destroyed, for whom Christ died ? If
we understand it of the sufficiency and general in¬
tendment of Christ’s death, which was to save all
upon gospel terms, no doubt but multitudes are. If
of the particular determination of the efficacy of his
death to the elect, then, though none that were
given to Christ shall perish, (John 6. 39.) yet thou
mayest, as much as in thy power, destroy such.
No thanks to thee if they be not; by doing that
which' hath a tendency to it, thou dost manifest a
great opposition to Christ. Nay, and thou mayest
utterly destroy some, whose profession may be so
justifiable, that thou art bound to believe in a judg¬
ment of charity, that Christ died for them. Com¬
pare this with 1 Cor. 8. 10, 11.
[3.] Consider the work of God; (v. 20.) “ For
meat destroy not the work of God, the work of
grace, particularly the work of faith in thy brother’s
soul.” The works of peace and comfort are de¬
stroyed by such an offence given ; take heed of it
therefore : do not undo that which God hath done ;
you should work together with God, do not counter¬
mine his work.
First, The work of grace and peace is the work
of God: it is wrought by him, it is wrought for
him ; it is a good work of his beginning, Phil. 1. 6.
Observe, The same for whom Christ died, (v. 15.)
are here called the work of God ; beside the work
that is wrought for us, there is a work to be wrought
in us, in order to our salvation. Every saint is God’s
work-manshift, his husbandry, his building, Eph. 2.
10. 1 Cor. 3. 9.
Secondly, We must be very careful to do nothing
which tends to the destruction of this work, either
in ourselves or others. We must deny ourselves in
our appetites, inclinations, and in the use of Chris¬
tian liberty, rather than obstruct and prejudice our
own or others’ grace and peace. Many do for meat
and drink destroy the work of God in themselves ;
nothing more destructive to the soul than pamper¬
ing and pleasing the flesh, and fulfilling the lusts of
it; so likewise in others, by wilful offence given.
Think what thou destroyest, the work of God, whose
work is honourable and glorious; think for what
thou destroyest it ,for meat, which was but for the
belly, and the belly for it.
[4.] Consider the evil of giving offence, and what
an abuse it is of our Christian liberty. He grants,
that all things indeed are pure; we may lawfully
eat flesh, even those meats which were prohibited
by the ceremonial law ; but if we abuse this liberty,
it turns into sin to us ; it is evil to him that cats with
offence. Lawful things may be done unlawfully.
Eats with offence ; either carelessly, or designedly,
giving offence to his brethren.
It is observable, that the apostle directs his re¬
proof most against those who gave the offence ; not
as if they were not to be blamed, who causelessly
and weakly took the offence from the ignorance of
Christian liberty, and the want of that charity which
is not easily provoked, and which thinketh no evil ;
(he several times tacitly reflects upon them ;) but
he directs his speech to the strong, because they
were better able to bear the reproof, and to begin
the reformation.
For the further pressing of this rule, we may
here observe two directions which have relation
to it.
First, Let not then your good be evil spoken of;
(v. 16.) take heed of doing any thing which may
give occasion to others to speak evil, either of the
Christian religion in general, or of your Christian
liberty in particular. The gospel is your good;
the liberties and franchises, the privileges and im¬
munities granted by it, are your good ; your know¬
ledge and strength of grace to discern and use your
liberty in things disputed, are your good ; a good
which the weak brother hath not. Now let not this
be evil spoken of It is true, we cannot hinder loose
and ungovemed tongues from speaking evil of us,
and of the best things we have ; but we must not (if
we can help it) give them any occasion to do it. Let
not the reproach arise from any default of ours; as
1 Tim. 4. 12. Let no man despise thee, that is, do
not make thyself despicable. So here, Do not use
your knowledge and strength in such a manner as to
give occasion to people to call it presumption and
loose walking, and disobedience to God’s law. We
must deny ourselves in many cases for the preserva¬
tion of our credit and reputation ; forbearing to do
that which we rightly know we may lawfully do,
when our doing of it may be a prejudice to our good
name : as, when it is suspicious, and hath the ap¬
pearance of evil ; or when it is become scandalous
among good people ; or hath any way a brand upon
it. In such a case we must rather cross ourselves
than shame ourselves. Though it be but a little folly,
it may be like a dead fly, very prejudicial to one
that is in reputation for wisdom and honour, Eccl.
10. 1.
We mav apply it more generally. We should
manage all our good duties in such a manner that
they may not be evil spoken of. That which for
the matter of it is good and unexceptionable, mav
sometimes, by mismanagement, be rendered liable
to a great deal of censure and reproach. Good
praying, preaching, and discourse, mav often, for
: want of prudence in ordering the time, the expres¬
sion, and other circumstances to edification, he evil
spoken of. It is indeed their sin, who do speak evil
of that which is good, for the sake of anv such cir¬
cumstantial errors; but it is our folly, if we give
any occasion to do so. As we tender the reputation
of the good we profess and practise, let us so order
it that it may not be evil spoken of.
Secondly, Hast thou faith? Have it to thy sc f he-
380
ROMANS, XV.
fore God, v. 22. It is not meant of justifying faith ;
( ihat must not be hid, but manifested by our works ;)
but of a knowledge and persuasion of our Christian
liberty in tilings disputed. “ Hast thou clearness in
such a particular ? Art thou satisfied that thou
mavest eat all meats, and observe all days, (except
the Lord’s day,) alike? Have it to thyself, enjoy
the comfort of it in thy own bosom, and do not trou¬
ble others by the imprudent use of it, when it might
give offence, and cause thy weak brother to stumble
and fall.” In these indifferent things, though we
must never contradict our persuasion, yet we may
sometimes conceal it, when the avowing of it w ill do
more hurt than good. “ Have it to thyself ; a rule
to thyself, not to be imposed upon others, or made a
rule to them ; or a rejoicing to thyself.” Clearness
in doubtful matters contributes very much to our
comfortable walking, as it frees us from those scru¬
ples, jealousies, and suspicions, which those who
have not such clearness, are entangled in endlessly.
Compare Gal. 6. 4. Let every man firove his own
work, bring it to the touchstone of the word, and
try it by that so exactly, as to be well satisfied in
what he does ; and then he shall have rejoicing in
himself alone, and not in another. Paul had faith
in these things ; lam persuaded that there is nothing
unclean of itself; but he had it to himself, so as not
to use his liberty to the offence of others.
How happy were it for the church, if those that
have a clearness in disputable things, would be sa¬
tisfied to have it to themselves before God, and not
impose those things upon others, and make them
terms of communion ; than which nothing is more
opposite to Christian liberty, nor more destructive
both to the peace of churches and the peace of con¬
sciences. That healing method is not the less ex¬
cellent for being common ; in things necessary, let
there be unity, in things unnecessary let there be
liberty, and in both let there be charity, then all will
be well quickly.
Have it to thyself before God. The end of such
knowledge is, that, being satisfied in our liberty, we
mav have a conscience void of offence toward God,
and let that content us. That is the true comfort
which we have before God. Those are right in¬
deed, that are so in God’s sight.
5. There is one rule more laid down here ; and it
is general, Let us therefore follow after the things
which make for peace, and things wherewith one
may edify another, v. 19. Here is the sum of our
duty towards our brethren.
(1.) We must study mutual peace. Many wish
for peace, and talk loud for it, that do not follow the
things that make for peace, but the contrary. Li¬
berty in things indifferent, condescension to those
that are weak and tender, zeal in the great things
of God wherein we are all agreed ; these are things
that make for peace. Meekness, humility, self-de¬
nial, and love, are the springs of pe.ace ; the things
that make for our peace. We are not always so
happv as to obtain peace ; there are so many that
delight in war : but the God of peace will accept us,
if we follow after the things that make for peace, if
we do our endeavour.
(2.) We must study mutual edification. The
former makes way for this. We cannot edify one
another, while we are quarrelling and contending.
There are many wavs by which we may edify one
another, if we did but seriously mind it; bv good
counsel, reproof, instruction, example, building up
not only ourselves, but one another, in the most holy
faith. We are God’s building, God’s temple, and
have need to be edified ; and therefore must study to
promote the spiritual growth one of another. None
so strong hut thev mav be edified ; none so weak,
but mav edify ; and while we edify others, we benefit
ourselves.
CHAP. XV.
The apostle in this chapt* r, continues the discourse ol the
former, concerning mutual forbearance in indifferent
things ; and so draws towards a conclusion of the epistle.
Where such differences of apprehension, and consequently
distances of affection, are among Christians, there is need
of precept upon precept, line upon line, to alley the heat,
and to beget a better temper. The apostle, being desirous
to drive the nail home, as a nail in a sure place, follows
his blow, unwilling to leave the subject till ht had some
hopes of prevailing: to which end he orders the cause be¬
fore them, and fills his mouth with the most pressing argu¬
ments.
We may observe, in this chapter, I. His precepts to them.
II. His prayers for them. III. His apology ft r writing to
them. IV. His account of himself and his own affairs.
V. His declaration of his purpose to come to se^ them. VI.
His desire of a share in their prayers.
1. then that are strong oaght to
▼ ▼ bear the infirmities of the weak,
and not to please ourselves. 2. Let every
one of us please his neighbour for his good
to edification. 3. For even Christ pleased
not himself ; but, as it is written, The re¬
proaches of them that reproached ihee fell
on me. 4. For whatsoever things were
written aforetime were written for our
learning, that we through patience and
comfort of the scriptures might have hope.
The apostle here lays down two precepts, with
reasons to enforce them, shewing the duty of the
strong Christian to consider and condescend to the
weakest.
I. We must bear the infirmities of the weak, v. 1.
We all have our infirmities ; but the weak are more
subject to them than others ; the weak in knowledge
or grace ; the bruised reed, and the smoking flax.
We must consider these ; not trample upon them,
but encourage them, and bear with their infirmities.
If through weakness they judge and censure us, and
speak evil of us, we must bear with them, pity them,
and not have our affections alienated from them.
Alas! it is their weakness, they cannot help it.
Thus Christ bore with his weak disciples, and ex¬
cused for them. But there is more in it ^we must
also bear their infirmities, by sympathizing with
them, concerning ourselves tor them, ministering
strength to them, as there is occasion. That is bear¬
ing one another’s burthens.
II. We must not please ourselves, but our neigh¬
bour, v. 1, 2. We must deny our own humour,
in consideration of our brethren’s weakness and in¬
firmity. 1. Christians must not please themselves.
We must not make it our business to gratify all the
little appetites and desires of cur own heart ; it is
good for us to cross ourselves sometimes ; and then
we shall the better bear others crossing of us. We
shall be spoiled, (as Adonijah was,) if we be always
humoured. The first lesson we have to learn, is, to
deny ourselves, Matt. 16. 24. 2. Christians must
please their brethren. The design of Christianity is
to soften and meeken the spirit, to teach us the ait
of obliging and true complaisance; not to be ser¬
vants to tbe lusts of any, but to tlie necessities and
infirmities of our brethren ; to comply with all that
we have to do with, as far as we can with a got d
conscience. Christians should study to be pleasing.
Not please ourselves in the use of our Christian li¬
berty, which was allowed us, not for our own plea¬
sure, but for the glory of God, and the profit and
edification of others. So we must please our neigh¬
bour. How amiable and comfi rtable a society would
the church of Christ be, if Christians would study
to please one another, as now we see them common
381
ROMANS, XV.
lv industrious to cross, and thwart, and contradict
one another !
Please /iis neighbour, not in every thing, it is not
an unlimited rule ; but for his good, especially for
the good of his soul : not please him by serving his
wicked wills, and humouring him in a sinful way, or
consenting to his enticements, or suffering sin upon
him ; this is a base way of pleasing our neighbour to
the ruin of his soul : if we thus please men, we are
not the servants of Christ : but please him for his
good ; not for our own secular good, or to make a
prey of him, but for his spiritual good.
To edification, not only for his profit, but for the
profit of others, to edify the body of Christ, by stu¬
dying to oblige one another. The closer the stones
lie, and the better they are squared to fit one an -
other, the stronger is the building.
Now observe the reason, why Christians must
please one another; for even Christ pleased not
himself The self-denial of our Lord Jesus is the
best argument against the selfishness of Christians.
Observe,
(1.) That Christ pleased not himself He did not
consult his own worldly credit, ease, safety, or plea¬
sure ; he had not where to lay his head, lived upon
alms, would not be made a king ; detested no pro¬
posal with greater abhorrence than that, Master,
spare thyself; did not seek his own will, (John 5. 30. )
washed his disciples’ feet, endured the contradiction
of sinners against himself, troubled himself, (John
11. 33.) did not consult his own honour; and, in a
word, emptied himself, and made himself of no re¬
putation : and all this for our sakes, to bring in a
righteousness for us, and to set us an example. His
whole life was a self-denying, self-displeasing life.
H" bore the infirmities of the weak, Heb. 4. 15.
(2. ) That herein the scripture was fulfilled ; As
it is written, The reproaches of them that reproached
thee, fell on me. This is quoted out of Ps. 69. 9.
the former part of which verse is applied to Christ,
(John 2. 17. ) The zeal of thine house hath eaten me
up : and the latter part here ; for David was a type
of Christ, and his sufferings, of Christ’s sufferings.
It is quoted, to shew that Christ was so far from
pleasing himself, that he did in the highest degree
displease himself. Not as if his undertaking, con¬
sidered on the whole, were a task and grievance to
him, for he was very willing to it, and very cheerful
in it ; but in his humiliation, the content and satis¬
faction of natural inclination were altogether crossed
and denied. He preferred our benefit before his
own ease and pleasure. This the apostle chooses to
express in scripture-language ; for how can the
things of the Spirit of God be better spoken of than
in the Spirit’s own words? And in that scripture he
alleges, The reproaches of them that reproached
thee, fell on me.
[l.j The shame of those reproaches which Christ
underwent. Whatever dishonour was done to God,
was a trouble to the Lord Jesus. He was grieved
for the hardness of people’s hearts, beheld a sinful
place with sorrow and tears. When the saints were
persecuted, Christ so far displeased himself, as to
take what was done to them as done against himself ;
Saul, Saul, why persecutest thou me? Christ also
did himself endure the greatest indignities; there
was much of reproach in his sufferings.
[2. ] The sin of those reproaches which Christ
undertook to satisfy for; so many understand it.
livery sin is a kind of reproach to God, especially
presumptuous sins ; now the guilt of these fell upon
Christ, when he was made Sin, that is, a sacrifice,
a Sin-offering for us. When the Lord laid upon him
the iniquities of us all, and he bore our sins in his
own body upon the tree, they fell upon him as upon
our surety. Upon me be the curse.
This was the greatest piece of self-displacency
that could be : considering his infinite spotless pu-
I rity and holiness; the infinite love of the Father to
him, and his eternal concern for his Father’s glory ;
nothing could be more contrary to him, nor more
against him, than to be made Sin and a Curse for us,
and to have the reproaches of God fall upon him ;
especially, considering for whom he thus displeased
himself, for strangers, enemies, and traitors; the
just for the unj ust, 1 Pet. 3. 18.
This seems to come in as a reason, why we should
bear the infirmities of the weak. We must not please
ourselves, for Christ pleased not himself; we must
bear the infirmities of the weak, for Christ bore the
reproaches of those that reproached God. He bore
the guilt of sin, and the curse for it ; we are only
called to bear a little of the trouble of it. He bore
the presumptuous sins of the wicked ; we are called
onlv to bear the infirmities of the weak.
Even Christ; 4 o Xg/rc?. Even he who was
infinitely happy in the enjoyment of himself, who
needed not us or our sendees ; even he who thought
it no robbery to be equal with God, who had reason
enough to please himself, and no reason to be con¬
cerned, much less to be crossed, for us ; even he
pleased not himself, even he bore our sins. And
should not we be humble and self-denying, and ready
to consider one another, who are members one of
another ?
(3.) That therefore we must go and do likewise ;
For whatsoever things were written aforetime, were
written for our learning. [1.] That which is writ¬
ten of Christ, concerning his self-denial and suffer¬
ings, is written for our learning ; he hath left us an
example. If Christ denied himself, surely we
should deny ourselves, from a principle of ingenu¬
ousness and of gratitude, and especially of conformity
to his image. The example of Christ, in what he
did and said, is recorded for our imitation. [2.]
That which is written in the scriptures of the Old
Testament in the general, is written for our learn¬
ing. What David had said in his own person, Paul
had just now applied to Christ. Now lest this should
look like a straining of the scripture, he gives us
this excellent rule in generai, that all the scriptures
of the Old Testament (much more those of the
New) were written for our learning, and are not to
be looked upon as of private interpretation. What
happened to the Old Testament saints, happened to
them for ensample ; and the scriptures of the Old
Testament have many fulfillings. The scriptures
are left for a standing rule to us : they are written,
that thev might remain for our use and .benefit.
First,' For our learning. There are many things
to be learned out of the scripture ; and that is the
best learning, that is drawn from those fountains.
Those are the most learned, that are most mighty
in the scriptures. We must therefore labour, not
onlv to understand the literal meaning of the scrip¬
tures, but to learn out of it that which will do us
good ; and have need of help therefore not only to
roll away the stone, but to draw out the water ; for
in many places the well is deep. Practical obser¬
vations are more necessary than critical expositions.
Secondly, That we through patience and comfort
of the scriptures might have hope. That hope which
hath eternal life for its object, is here proposed as
the end of scripture-learning. The scripture was
written, that we might know what to hope for from
God, and upon what grounds, and in what way.
This should recommend the scripture to us, that
it is a special friend to Christian hope. Now the
way of attaining this hope, is, through patience
and comfort o f the scripture. Patience and com fort
suppose trouble and sorrow ; such is the lot of the
saints in this world ; and w-ere it not so, we should
have no occasion for patience and comfort. But
, both these befriend that hope, which is the life of
382
ROMANS, XV.
our souls. Patience works experience , and expe¬
rience, hope , that maketh not ashamed, ch. 5. 3 — 5.
l'lie more patience we exercise under troubles, the
more hopefully we may look through our troubles ;
nothing more destructive to hope than impatience.
And the comfort of the scriptures, that comfort
which springs from the word of God, (that is the
surest and sweetest comfort,) is likewise a great
stay to hope, as it is an earnest in hand of the good
hoped for. The Spirit, as a Comforter, is the Ear¬
nest of our inheritance.
5. Now the God of patience and conso¬
lation grant you to be like-minded one to¬
wards another, according to Christ Jesus :
6. That ye may with one mind and one
mouth glorify God, even the Father of our
Lord Jesus Christ.
The apostle, having delivered two exhortations,
before he proceeds to more, intermixes here a
prayer for the success of what he had said. Faith¬
ful ministers water their preaching with their pray¬
ers, because, whoever sows the seed, it is God that
gives the increase. We can but speak to the ear, it
is God’s prerogative to speak to the heart. Observe,
I. The title he gives to God ; the God of patience
and consolation, who is both the Author and the
Foundation of all the patience and consolation of the
saints ; from whom it springs, and on whom it is
built. He gives the grace of patience, he confirms
and keeps it up as the God of consolation ; for the
comforts of the Holy Ghost help to support believ¬
ers, and to bear them up with courage and cheer¬
fulness under all their afflictions. When he comes
to beg the pouring out of the spirit of love and unity,
he addresses himself to God as the God of patience
and consolation ; 1. As a God that bears with us,
and comforts us ; is not extreme to mark what we
do amiss, but is ready to comfort them that are cast
down ; to teach us so to testify our love to our bre¬
thren, and by these means to preserve and maintain
unity, by being patient one with another, and com¬
fortable one to another. Or, 2. As a God that gives
us patience and comfort. He had spoken (i>. 4.) of
patience and comfort of the scriptures ; but here he
looks up to God as the God of patience and consola¬
tion : it comes through the scripture as the conduit-
pipe, but from God as the fountain-head. The more
patience and comfort we receive from God, the bet¬
ter disposed we are to love one another. Nothing
breaks the peace more than an impatient and peev¬
ish, and fretful melancholy temper.
II. The mercy he begs of God ; Grant you to be
like-minded one towards another, according to Jesus
Christ. 1. The foundation of Christian love and
peace is laid in like-mindedness ; a consent in judg¬
ment, as far as vou have attained ; or however, a
concord and agreement in affection. To <1utg ypovtiv
— to mind the same thing, all occasions of difference
removed, and all quarrels laid aside. 2. This like-
mindedness must be according to Christ Jesus ; ac¬
cording to the precept of Christ, the royal law of
1 >ve, according to the pattern and example of Christ,
which he had propounded to them for their imita¬
tion, v. 3. Or, “Let Christ Jesus be the Centre of
unitv. Agree in the truth, not in any error.” It
was a cursed concord and harmonv of those who
were of one mind, to give their power and strength
to the beast; (Rev. 17. 13.) that was not a like-
mindedness according to Christ, but against Christ ;
like the Babel-builders, who were one in their rebel¬
lion, Gen. 11. 6. The method of our prayer must
lie, first for truth, and then for peace ; for such is
the method of the wisdom that is from above ; it is
first pure, then peaceable. That is to be like-mind¬
ed according to Christ Jesus.- 3. Like-mhdedness
among chrLiiaiia, according to Christ Jesus, is the
gift of God ; and a precious gift it is, for which we
must earne tlv seek unto him. He is the Father of
spirits, and fashions the hearts of men alike, (Ps. 33.
15.) opens the understanding, softens the heart,'
sweetens the affections, and gives the grace of love,
and the Spirit, as a Spirit of love, to those that ask
him. We are taught to pray, that the will of God
may be done on earth, as it is done in heaven : now,
there it is done unanimously, among the angels, who
are one in their praises and services ; and our desire
must be, that the saints on earth may be so too.
III. The end of his desire ; that God may be glo
rifled, v. 6. Tins is his plea with God in p raver,
and is likewise an argument with them to eudeavour
it. We should have the glory of God in our e> e in
every prayer ; therefore our first petition, as the
foundation of all the rest, must be, Hallowed be thy
name.
Like-mindedness among Christians, is in order to
our glorifying of God ;
1. With one mind and one mouth. It is desirable
that Christians should agree in every thing, that so
they may agree in this, to praise God together. It
tends very much to the glory of God who is one, and
his name one, when it is so. It will not suffice, that
there be one mouth, but there must be one mind ;
for God looks at the heart ; nay, there will hardlv
be one mouth, where there is not one mind ; and
God will scarcely be glorified, where there is not a
sweet conjunction of both. One mouth in confessing
the truths of God, in praising the name of God ; one
mouth in common converse, not jarring, biting, and
devouring one another ; one mouth in the solemn
assembly ; one speaking, but all joining.
2. As the Father of our Lord Jesus Christ. That
is his New Testament style. God must be glorified
as he has now revealed himself in the face of Jesus
Christ ; according to the rules of the gospel, and
with an eye to Christ, in whom he is our Father.
The unity of Christians glorifies God as the Father
of our Lord Jesus Christ ; because it is a kind of
counter-part or representation of the oneness that is
between the Father and the Son. We are war¬
ranted so to speak of it, and, with that in our eye,
to desire it, and pray for it, from John 1 7. 21. That
they all may be one, as thou, Father, art in me, and
I in thee : a high expression of the honour and sweet¬
ness of the saints’ unity. And it follows, That the
world may believe that thou hast sent me ; and so
God may be glorified as the Father of our Lord
Jesus Christ.
7. Wherefore receive ye one anotner,
as Christ also received us to the glory of
God. 8. Now 1 say that Jesus Christ was
a minister of the circumcision for the truth
of God, to confirm the promises vxade unto
the fathers: 9. And that the Gentiles
might glorify God for his mercy ; as it is
written, For this cause I will confess to
t hee among the Gentiles, and sing unto thy
name. 10. And again he saith, Rejoice, ye
Gentiles, with his people. 11. And again,
Praise the Lord, all ve Gentiles; and land
him, all ye people. 12. And again Rsaias
saith, There shall he a root o! Jesse, and
he that shall rise to reign over the Gentiles ;
in him shall the Gentiles trust.
The apostle here returns to his exhortation to
Christians. What he says here, (y. 7.) is to tin
HOMANS, XV. 383
same purport with the former; but the repetition
shews how much the apostle’s neart was upon it.
“ Receive one another into your affection, into
your communion, and into your common conversa¬
tion, as there is occasion. ” He had exhorted the
strong to receive the weak; {ch. 14. 1.) here, Re¬
ceive one another ; for sometimes the prejudices of
the weak Christian make him shy of the strong, as
much as the pride of the strong Christian makes him
shy of the weak ; neither of which ought to be.
Let there be a mutual embracing among Christians.
Those that have received Christ by faith, must re¬
ceive all Christians by brotherly love ; though poor
in the world, though persecuted and despised,
though it may be matter of reproach and danger to
you to receive them ; though in the less weighty
matters of the law they are of different apprehen¬
sions, though there may have been occasion for pri¬
vate piques ; yet laying aside these, and the like con¬
siderations, receive ye one another.
Now the reason why Christians must receive one
another, is taken, as before, from the condescending
love of Christ to us ; As Christ also received us, to
the glory of God. Can there be a more cogent ar¬
gument ? Has Christ been so kind to us, and shall
we be so unkind to those that are his ? Was he so
forward to entertain us, and shall we be backward
to entertain our brethren ? Christ has received us
into the nearest and dearest relations to himself :
has received us into his fold, into his family, into
the adoption of sons, into a covenant of friendship,
yea, into a marriage-covenant with himself ; has
received us (though we were strangers and enemies,
and had played the prodigal) into fellowship and
communion with himself.
Those words, to the glory of God, may refer both
to Christ’s receiving us, which is our pattern ; and
to our receiving one another, which is our practice
according to that pattern.
I. Christ hath received us to the glory of God.
The end of our reception by Christ, is, that we
might glorifv God in this world, and be glorified
with him in that to come. It was the glory of God,
and our glory in the enjoyment of God, that Christ
had in his eye, when he condescended to receive us.
We are called to an eternal glory by Christ Jesus,
John 17. 24. See to what he received us, to a hap¬
piness transcending all comprehension : see for
what he received us, for his Father’s glory ; he had
♦hat in his eye in all the instances of his favour to us.
II. We must receive one another to the glory of
God. That must be our great end in all our actions,
that God may be glorified ; and nothing more con¬
duces to that, than the mutual love and kindness of
those that profess religion ; compare v. 6. That ye
may with o^e mind and one mouth glorify God.
That which was a bone of contention among
them, was, a different apprehension about meats
and drinks, which took rise in distinction, between
Tews and Gentiles. Now, to prevent and make up
this difference, he shews how Jesus Christ hath re¬
ceived both Jews and Gentiles ; in him they are
both one, one new man, Eph. 2. 14 — 16. Now it is
a rule, Qute conveniunt in aliquo tertio, inter se con¬
vent unt — Things which agree with a third thing,
agree with each other. Those that agree in Christ,
who is the Alpha and the Omega, the First and the
Last, and the great Centre of unity, may well afford
to agree among themselves. This coalescence of i
the Jews and Gentiles in Christ and Christianity,
was a thing that filled and affected Paul so much,
that he could not mention it without some enlarge¬
ment and illustration.
1. He received the Jews, v. 8. Let not any think
hardly or scornfully therefore of those that were
originally Jews, and still, through weakness, retain
some savour of their old Judaism : for,
(1.) Jesus Christ was a Minister of the circumci¬
sion. That he was a Minister, iidx.'. va — a Servant,
speaks his great and exemplary condescension, and
puts an honour upon the ministry: but that he was
a Minister of the circumcision, w as himself circum¬
cised, and made under the law, and did in his own
person preach the gospel to the Jews, who were of
the circumcision — this makes the nation of the Jew s
more considerable than otherwise they appear to be.
Christ conversed with the Jew's, blessed them,
looked upon himself as primarily sene to the lost
shee/i of the house of Israel, laid hold of the seed of
Abraham, (Heb. 2. 16. margin,) and by them, as
it were, catched at the whole body of mankind.
Christ’s personal ministry was appropriated to them,
though the apostles had their commission enlarged.
(2.) He was so for the truth of God. That which
he preached to them, was, the truth ; for he came
into the world to bear witness to the truth, John 18.
37. And he is himself the Truth, John 14. 6. Or,
for the truth of God, that is, to make good the pro¬
mises given to the patriarchs, concerning the special
mercy God had in store for their seed. It was not
for the merit of the Jews, but for the truth of God,
that they were thus distinguished ; that God might
approve himself true to this word which he had
spoken.
7b confirm the promises made unto the fathers.
The best confirmation of promises is the perform¬
ance of them. It was promised, that in the seed ot
Abraham all the nations of the earth should be bless¬
ed ; that Shiloh should come from between the feet
of Judah ; that out of Israel should proceed he that
should have the dominion ; that out of Zion should
go forth the law ; and many the like. There were
i many intermediate providences, which seemed to
weaken those promises ; providences which threat¬
ened the fatal decay of that people ; but when Mes¬
siah the Prince appeared in the fulness of time, as a
Minister of the circumcision, all these promises were
confirmed, and the truth of them was made to ap¬
pear ; for in Christ all the promises of God, both
those of the Old Testament and those of the New,
are Yea, and in him Amen. Understanding by the
promises made to the fathers, the whole covenant
of grace, darkly administered under the Old Testa¬
ment, and brought to a clearer light now under the
gospel ; it was Christ’s great errand to confirm that
covenant, Dan. 9. 27. He confirmed it by shedding
the blood of the covenant.
2. He received the Gentiles likewise. This he
shews, v. 9 — 12.
(1.) Observe Christ’s favour to the Gentiles, in
taking them in to praise God — the work of the
church on earth, and the wages of that in heaven.
One design of Christ, was, that the Gentiles like¬
wise might be converted ; that they might be one
with the Jews in Christ’s mystical body. A good
reason why they should not think the worse of any
Christian for his having been formerly a Gentile ;
for Christ hath received him. He invites the Gen¬
tiles, and welcomes them. Now observe how their
conversion is here expressed ; That the Gentiles
might glorify God for his mercy. A periphrasis of
conversion.
[1.] They shall have matter for praise, even the
mercy of God. Considering the miserable and de¬
plorable condition that the Gentile world was in, the
receiving of them appears more as an act of mercy
than the receiving of the Jews.
They that were Lo-ammi — not a people, were
Lo-ruhama — not obtaining mercy, Hos. 1. 6, 9. —
2. 23. The greatest mercy of God to any people,
; is, the receiving of them into covenant with him-
■ self : and it is good to take notice of God’s mercy in
! receiving us.
[2.] They shall have a heart for praise. They
384
ROMANS, XV.
shall glorify God for his mercy. Unconverted sin¬
ners do nothing to glorify God ; but converting grace
works in the soul a disposition to speak and do all to
the glory of G-id; God intended to reap a harvest
of glory from the Gentiles, who had been so long
turning his glory into shame.
(2.) The fulfilling of the scriptures in this. The
favour of God to the Gentiles was not only mercy,
but truth. Though there were not promises di¬
rectly given to them, as to the fathers of the Jews ;
yet there were many prophecies concerning them,
which related to the calling of them, and the im-
bodying of them in the church : some of which he
mentions, because it was a thing that the Jews were
hardly persuaded to believe. Thus, by referring
them to the Old Testament, he labours to qualify
their dislike of the Gentiles, and so to reconcile the
parties at variance.
[1. ] It was foretold, that the Gentiles should have
the gospel preached to them, “ I will confess to thee
among the Gentiles, (v. 9. ) thy name shall be known,
and owned in the Gentile world ; there shall gospel-
grace and love be celebrated. ” This is quoted from
Ps. 18. 49. I will gwe thanks unto thee, O Lord,
among the heathen. A thankful explication and 1
commemoration of the name of God, are an excel¬
lent means of drawing others to know and praise
God. Christ, in and by his apostles and ministers,
whom he sent to disciple all nations, did confess to
God among the Gentiles. The exaltation of Christ,
as well as the conversion of sinners, is set forth by
the praising of God. Christ’s declaring God’s name
to his brethren, is called his praising of God in the
midst of the congregation, Ps. 22. 22.
Taking these words as spoken by David, they
were spoken when he was old and dying, and he was
not likely to confess to God among the Gentiles : but
when David’s psalms are read and sung among the
Gentiles, to the praise and glory of God, it mav be
said, that David is confessing to God among the Gen¬
tiles, and singing to his name. He that was the sweet
psalmist of Israel, is now the sweet psalmist of the
Gentiles. Converting grace makes people greatly
in love with David’s psalms. Taking them as spoken
by Christ, the Son of David, it may be understood !
of his spiritual indwelling by faith in the hearts of all
the praising saints.
If any confess to God among the Gentiles, and
sing to his name, it is not they, but Christ and his
grace in them. I live, yet not I, but Christ lirveth
in me ; so, I praise, yet not I, but Christ in me.
[2.] That the Gentiles should rejoice with his
people, v. 10. This is quoted from that song of Moses,
Deut. 32. 43. Observe, Those who were incorpo¬
rated among his people, are said to rejoice with his
people. No greater joy can come to any people,
than the coming of the gospel among them in power.
Those Jews that retain a prejudice against the Gen¬
tiles, will by no means admit them to any of their
joyful festivities ; for (say they) astanger intermed-
dleth not with the joy, Prov. 14. 10. But the par¬
tition-wall being taken down, the Gentiles are wel¬
come to rejoice with his people. Being brought into
the church, they share in its sufferings, are compa¬
nions in patience and tribulation ; to recompense
which, they share in thejov.
[3.] That they should praise God ; (t>. 11.) Praise
the Lord, all ye Gentiles. This isquoted out of that
short psalm, Ps. 117. 1. Converting grace sets
people a praising God, furnishes with the richest
matter for praise, and gives a heart to it. The Gen¬
tiles had been, for many ages, praising their idols of
wood and stone, but now they are brought to praise
the Lord ; and this, David in spirit speaks of. In
calling upon all the nations to praise the Lord, it is
intimated, that they shall have the knowledge of
him.
[4. ] That they should believe in Christ, ( v . 12.)
quoted from Isa. 11. 10. YVh ere observe,
First, The revelation of Christ, as the Gentiles’
King. He is here called the Root of Jesse, that is,
such a Branch from the family of David, as is the
very life and strength of the famly : compare Isa. 1 1
1. Christ was David’s Lord, and yet withal he was
the Son of David, (Matt. 22. 45.) for he was the
Root and Offspring of David, Rev. 22. 16. Christ,
as God, was David’s Root ; Christ, as Man, was
David’s Offspring.
And he that shall rise to reign over the Gentiles.
This explains the figurative expression of the pro¬
phet, he shall stand for an ensign of the people.
When Christ rose from the dead, when he ascended
on high, it was to reign over the Gentiles.
Secondly, The recourse of the Gentiles to him ; In
him shall the Gentiles trust. Faith is the soul’s con¬
fidence in Christ, and dependence on him. The pro¬
phet has it, To him shall the Gentiles seek. The'
method of faith, is, first to seek unto Christ, as to one
proposed to us for a Saviour ; and, finding him able
and willing to save, then to trust in him. They that
know him will trust in him. Or, this seeking to him
is the effect of a trust in him ; seeking him by praver,
and pursuant endeavours. We shall never seek to
Christ till we trust in him. Trust is the mother;
diligence in the use of means, the daughter.
Jews and Gentiles being thus united in Christ’s
love, why should they not be united in one another’s
love ?
13. Now the God of hope fill you with
all joy and peace in believing, that ye may
abound in hope, through the power of the
Holy Ghost.
Here is another prayer directed to God, as the
God of hope ; and it is, as the former, (-n. 5, 6.) for
spiritual blessings; those are the best blessings, and
to be first and chiefly prayed for.
I. Observe how he addresses himself to God, as
the God of hope. It is good in prayer to fasten upon
those names, titles, and attributes of God, which are
most suitable to the errand we come upon, and will
best serve to enequrage our faith concerning it.
Every word in the praver should be a plea. Thus
should the cause be skilfully ordered, and the mouth
filled with arguments. God is the God of hope.
He is the Foundation on which our hope is built, and
he is the Builder that doth himself raise it : he is
both the Object of our hope, and the Author of it.
That hope is but fancy, and will deceive us, which
is not fastened upon God, (as the Goodness hoped
for, and the Truth hoped in,) and which is not of his
working in us. We have both together, Ps. 119.
49. Thy word, (there is God the Object,) on which
thou hast caused me to hope, there is God the Au¬
thor of our hope, 1 Pet. 1. 3.
II. What he asks of God ; not for himself, but for
them.
1. That they might be filled with all joy and peace
in believing. Joy and peace are two of those things in
which the kingdom of God consists, ch. 14. 17. Joy
in God, peace of conscience, both arising from a sense
of our justification ; s eec/i. 5. 1, 2. Joy and peace in
our own bosoms would promote a cheerful unity and
unanimity with our brethren. Observe,
(1.) How desirable this jov and peace are: they
are filling. Carnal joy puffs up the soul, but cannot
fill it ; therefore in laughter the heart is sad. T rue,
heavenly, spiritual joy is filling to the soul ; it has a
satisfaction in it, answerable to the soul’s vast and
just desires. Thus does God satiate and replenish
the weary soul. Nothing more than this joy, only
more of it, even the perfection of it in glory, is the
385
ROMANS, XV.
desire of the soul that, hath it, Ps. 4. 6, 7. — 36. 8. —
53. 5.-65. 4.
(2.) How it is attainable. [1.] By prayer. We
must go to God for it ; he will for this be inquired of.
Prayer fetches in spiritual joy and peace. [2. ] By
believing ; that is the means to be used. It is vain,
and flashy, and transient joy, that is the product of
fancy ; true substantial joy is the fruit of faith. Be¬
lieving, ye rejoice with joy uns/ieakable, 1 Pet. 1.
8. It is owing to the weakness of our faith, that
we are so much wanting in joy and peace. Only
believe ; believe the goodness of Christ, the love of
Christ, the promises of the covenant, and the joys
and glories of heaven ; let faith be the substance and
I evidence of these things, and the result must needs
be joy and peace.
Observe, It is all joy and peace ; all sorts of true
joy and peace. When we come to God by prayer, we
must enlarge our desires ; we are not straitened in
him, why should we be straitened in ourselves ? Ask
for all joy ; open thy mouth wide, and he will fill it.
2. That they might abound in hojie through the
fiower of the Holy Ghost. The joy and peace of be¬
lievers arise chiefly from their hopes. What is laid
out upon them, is but little, compared with what is
laid up for them ; therefore the more hope they have
the more joy and peace they have. We do then
abound in hope, when we hope for great things from
God, and are greatly established and confirmed in
these hopes. Christians should desire and labour
after an abundance of hope, such hope as will not
make ashamed. This is through the fiower of the
Holy Ghost. The same almighty power that works
grace, begets and strengthens this hope. Our own
ower will never reach it ; and therefore where this
cpe is, and is abounding, the blessed Spirit must
have all the glox-y.
1 4. And I myself also am persuaded of
you, my brethren, that ye also are full of
goodness, filled with all knowledge, able
also to admonish one another. 1 5. Never¬
theless, brethren, I have written the more
boldly unto you in some sort, as putting
you in mind, because of the grace that is
given to me of God, 16. That I should be
the minister of Jesus Christ to the Gentiles,
ministering the gospel of God, that the offer¬
ing up of the Gentiles might be acceptable,
being sanctfied by the Holy Ghost.
Here,
I. He commends these Christians with the highest
characters that could be. He began his epistle with
their praises, {ch. 1. 8.) Your faith is sfioken of
throughout the world, thereby to make way for his
discourse : and now he concludes with the like com¬
mendation, because sometimes he had reproved
them sharply, to qualify them, and to part friends.
This he does like an orator. It was not a piece of
idle flattery and compliment, but a due acknow¬
ledgment of their worth, and of the grace of God in
them. We must be forward to observe and com¬
mend that in others, which is excellent and praise¬
worthy ; it is part of the present recompense of vir¬
tue and usefulness, and will be of use to quicken
others to a holy emulation. It was a great credit to
the Romans to be commended by Paul, a man of
so great judgment and integrity, too skilful to be
deceived, and too honest to flatter.
Paul had no personal acquaintance with these
Christians, and yet he says, he was persuaded of
their excellencies, though he knew them only by
hearsay. As we must not, on the one hand, be so
Vol. VI, — 3 C
simple as to believe ever)' word ; so, on the other
hand, we must not be so sceptical as to believe no¬
thing ; but especially we must be forward to believe
good concerning others : in that case charity hopeth
all things, and believeth all things, and (if "the pro¬
babilities be any thing strong, as here they were) is
persuaded. It is safer to err on that hand.
Now observe what it was that he commended
them for. ,
1. That they were full of goodness ; therefore the
more likely to take in good part what he had written,
and to account it a kindness ; and not only so, but
to comply with it, and to put it in practice ; espe¬
cially that which relates to their union, and to the
healing of their differences. A good understanding
of one another, and a good will to one another, would
soon put an end to strife.
2. Filled with all knowledge. Goodness and know¬
ledge together ! A very rare and an excellent con¬
junction : the head and heart of the new man. All
knowledge, all necessary knowledge, all the know¬
ledge of those things which belong to their everlast¬
ing peace.
3. Able to admonish one another. To this there
is a further gift requisite, even the gift of utterance.
Those that have goodness and knowledge, should
communicate what they have for the use and benefit
of others. “You that excel so much in good gifts,
may think you have no need of any instructions of
mine.” It is a comfort to faithful ministers, to see
their work superseded by the gifts and graces of
their people. How gladly would ministers leave
off their admonishing work, if people were able and
willing to admonish one another ! Would to God,
that all the Lord’s people were prophets. But that
which is every body’s work, is no body’s work ; and
therefore,
II. He clears himself from the suspicion of inter¬
meddling needlessly with that which did not belong
to him, v. 15. Observe how affectionately he speaks
to them ; My brethren, ( v . 14.) and again, brethren,
v. 15. He had himself, and taught others, the art
of obliging. He calls them all his brethren, to teach
them brotherly love one to another. Probably, he
wrote the more courteously to them, because, being
Roman citizens, living near the court, they were
more genteel, and made a better figure ; and there¬
fore Paul, who became all things to all men, was
willing, by the respectfulness of his style, to please
them for their good. He acknowledges he had
written boldly in some sort — ToK/uuifiG-tfcy uto (j. I/ibc,
in a manner that looked like boldness and presump¬
tion, and for which some might perhaps charge
him with taking too much upon him. But then con¬
sider,
1. He did it only as their remembrancer ; as put¬
ting you in mind. ' Such humble thoughts had Paul
of himself, though he excelled in knowledge, that
he would not pretend to tell them that which they
did not know before ; but only to remind them of
that in which they had formerly been by others in¬
structed. So Peter, 2 Pet. 1. 12. — 3. 1. People
commonly excuse themselves from the hearing of
the word, that the minister can tell them nothing
but what they knew before. If it be so, yet have
they not need to know it better, and to be put in
mind of it ?
2. He did it as the apostle of the Gentiles. It was
in pursuance of his office ; Because of the grace (the
apostleship, ch. 1. 5.) given to me of God, to be the
minister of Jesus Christ to the Gen tiles, v. 16. Paul
reckoned it a great favour, and an honour that God
had put upon him, in putting him into that office.
Now because of this grace given to him, he thus
laid out himself among the Gentiles, that he might
not receive that grace of God in vain. Christ re
ceived, that he might give ; so did Paul ; so have we
386
ROMANS, XV.
talents which must not be buried. Places and offices
must be filled up with duty. It is good for ministers
to be often remembering the grace that is given unto
them of God. Minister verbi es, hoc age — You are
a minister of the •word; give yourself wholly to it,
was Mr. Perkins’s motto. Paul was a minister. Ob¬
serve here,
(1. ) Whose minister he was ; the minister oj Jesus
Christ, 1 Cor. 4. 1. He is our Master ; his we are,
and him we serve.
(2.) To whom ; to the Gentiles. So God had ap¬
pointed him, Acts 22. 21. So Peter and he had
agreed, Gal. 2. 7 — 9. These Romans were Gen¬
tiles; “Now,” says he, “I do not thrust myself
upon you, or seek any lordship over you ; I am ap¬
pointed to it: if you think I am rude and bold,
my commission is my warrant, and must bear me
out. ”
(3.) What he ministered ; the gospel of God ;
iipspyiv Ti TO t'uityytKiov — ministering as about holy
things ; so the word signifies ; executing the office
of a Christian priest, more spiritual, and therefore
more excellent, than the Levitical priesthood.
(4.) For what end; that the offering up (or sa¬
crificing) of the Gentiles might be acceptable , that
God may have the glory which would redound to
his name by the conversion of the Gentiles. Paul
laid out himself thus, to bring about something that
might be acceptable to God. Observe how the con¬
version of the Gentiles is expressed ; it is the offer¬
ing up of the Gentiles ; it is t Zv tSv^y — the
oblation of the Gentiles : in which the Gentiles are
looked upon, either, [1.] As the priests offering the
oblation of prayer and praise, and other acts of re¬
ligion. Long had the Jews been the Holy nation,
the kingdom of priests, but now the Gentiles are
become priests unto God, (Rev. 5. 10.) by their con¬
version to the Christian faith consecrated to the ser¬
vice of God, that the scripture might be fulfilled,
(Mai. 1. 11.) In every place incense shall be offered,
and a pure offering. The converted Gentiles are
said to be made nigh, (Eph. 2. 13.)— the periphrasis
of priests. Or, [2.] The Gentiles are themselves
the sacrifice offered up to God by Paul, in the name
of Christ; a living sacrifice, holy, acceptable to
God, ch. 12. 1. A sanctified soul is offered up to
God in the flames of love, upon Christ the Altar.
Paul gathered in souls by his preaching, not to keep
them to himself, but to offer them up to God ; Be¬
hold, I, and the children that God hath given me.
And it is an acceptable offering ; being sanctified by
the Holy Ghost. Paul preached to them, and dealt
with them ; but that which made them sacrifices to
God, was, their sanctification ; and that was not his
work, but the work of the Holy Ghost. None are
acceptably offered to God, but those that are sanc¬
tified : unholy things can never be pleasing to the
holy God.
17. I have therefore whereof I may glory
through Jesus Christ in those things which
pertain to God. 18. For I will not dare to
speak any of those things which Christ hath
not wrought by me, to make the Gentiles
obedient, by word and deed, 19. Through
mighty signs and wonders, by the power of
t he Spirit of God; so that from Jerusalem,
a nd round about unto lllyricum, I have
fu Uy preached the gospel of Christ. 20.
Yoa, so have T strived to preach the gospel,
not where Christ was named, lest I should
buih 4 upon another man’s foundation: 21.
But i is it is written, To whom he was not
spoken of, they shall see : and they tint
have not heard shall understand.
The apostle here gives some account of himself
and of his own affairs. Having mentioned his minis¬
try and apostleship, he goes on further to magnify
his office in the efficacy of it ; and to mention, to the
glory of God, the great success of his ministry, and
the wonderful things that Gcd had done by him ; for
encouragement to the Christian church at Rome, that
they were not alone in the profession of Christianity ;
but though, compared with the multitude of theii
idolatrous neighbours, they were but a little flock,
yet, up and down the country, there were many that
were their companions in the kingdom and patience
of Jesus Christ. It was likewise a great confirma¬
tion of the truth of the Christian doctrine, that it had
such strange success, and was so far propagated by
such weak and unlikely means ; such multitudes
captivated to the obedience of Christ by the foolish¬
ness of preaching. Therefore Paul gives them this
account ; which he makes the matter of his glory¬
ing ; not vain glory, but holy, gracious glorying;
which appears by the limitations ; it is through Jesus
Christ. Thus does he centre all his glorying in
Christ; he teaches us to do so, 1 Cor. 1. 31. Not
unto us, Ps. 115. 1. And it is in those things which
pertain to God. The conversion of souls is one of
those things that pertain to God, and therefore is
the matter of PauFs glorying ; not the things of the
flesh.
Whereof I may glory, \yj» Sv Kctu^an ty Xpiry'hiri
to 7rf ic ©tov. I would rather read it thus; Therefore
I have a rejoicing in Christ Jesus, (it is the same
word that is used, 2 Cor. 1. 12. and Phil. 3. 3. where
it is the character of the circumcision, that they
rejoice — *o v^/atvoi, in Christ Jesus,) concerning the
things of God ; or those things that are offered to
God — the living sacrifices of the Gentiles, v. 16.
Paul would have them to rejoice with him in the
extent and efficacy of his ministry ; of which he
speaks not only with the greatest deference possible
to the power of Christ, and the effectual working of
the Spirit as all in all ; but with a protestation of the
truth of what he said; (v. 18.) I will not dare to
speak of any of those things which Christ hath not
wrought by me. He would not boast of things with¬
out his line, nor take the praise of another man’s
work, as he might have done when he was writing to
distant strangers, who perhaps could not contradict
him ; but (says he) I dare not do it : a faithful man
dares not lie, however he be tempted ; dares be true,
however he be terrified.
Now, in this account of himself, we may observe,
1. His unwearied diligence and industry in his
work. He was one that laboured more abundantly
than they all.
1. He preached in many places ; from Jerusalem,
whence the law went forth as a lamp that shineth.
and round about unto lllyricum, many hundred
miles distant from Jerusalem. We have in the book
of the Acts an account of Paul’s travels. There we
find him, after he was sent forth to preach to the
Gentiles, (Acts 13.) labouring in that blessed work
in Se/eucia, Cyprus, Bamphylia, Bisidia, and Lycao-
nia; (ch. 13, 14.) afterward travelling through Syria
and Cilicia, Bhrygia, Galatia, My sia, Trans ; and
thence called over to Macedonia, and so into Burope,
ch. 15, 16. Then we find him very busy at Thessa-
lonica, Berea, Athens, Corinth, Bphesus, and the
parts adjacent. Those that know the extent and dis¬
tance of these countries, will conclude Paul an active
man, rejoicing as a strong man to run a race. Illy
ricum is the country now called Sclavonia, border¬
ing upon Hungary. Some take it for the same with
Bulgaria; others for the lower Bannonia : however,
it was a great way from Jerusalem. Now it might
387
ROMANS, XV.
be suspected, that if Paul undertook so much work,
surely he did it by the halves. “ No,” says he, “ /
have fully fireached the gospel of Christ ; have given
them a full account of the truth and terms ot the
gospel ; have not shunned to declare the whole
counsel of God, (Acts 20. 27. ) I have kept back no¬
thing that was necessary for them to know.” Filled
the gospel, so the word is ; 7rvar\>tpetiihcii to funyyimov,
filled it as the net is filled with fishes in a large
draught ; or filled the gospel, that is, filled them
with the gospel. Such a change does the gospel
make, that, when it comes in power to any place, it
fills the place. Other knowledge is airy, and leaves
souls empty, but the knowledge of the gospel is
filling.
2. He preached in places that had not heard the
gospel before, v. 20, 21. He brake up fallow ground,
laid the first stone in many places, and introduced
Christianity there, where nothing had reigned for
many ages but idolatry and witchcraft, and all sorts
of diabolism. Paul brake the ice, and therefore
must needs meet with the more difficulties and dis¬
couragements in his work. Those who preached in
Judea, had, upon this account, a much easier task
than Paul, who was the apostle of the Gentiles ; for
they entered into the labours of others, John 4. 3.8.
Paul, being a hardy man, was called out to the
hardest work ; there were many instructors, but
Paul was the great father ; many that watered, but
Paul was the great planter. Well, he was a bold
man that made the first attack upon the palace of
the strong man armed in the Gentile world ; that
first assaulted Satan’s interest there ; and Paul was
that man who ventured the first onset in many places,
and suffered greatly for it. He mentions this as a
proof of his apostleship ; for the office of the apostles
was especially to bring in those that were without,
and to lay the foundations of the new Jerusalem ; see
Rev. 21. 14. Not but that Paul preached in many
laces where others had been at work before him ;
ut he principally and mainly laid himself out for
the good of those that sat in darkness. He was in
care not to build upon another man’s foundation, lest
he should thereby disprove his apostleship, and give
occasion to those who sought occasion to reflect upon
him. He quotes a scripture for this, out of Isa. 52.
15. To whom he was not spoken of, they shall see.
That which had not been told them, shall they see ;
so the prophet has it, much to the same purport.
This made the success of Paul’s preaching tne more
remarkable. The transition from darkness to light
is more sensible than the after-growth and increase
of that light. And commonly the greatest success
of the gospel is at its first coming to a place ; after¬
ward, people become sermon-proof.
II. The great and wonderful success that he had
In this work. It was effectual to make the Gentiles
obedient. The design of the gospel is to bring people
to be obedient ; it is not onlv a truth to be believed,
but a law to be obeyed. This Paul aimed at in all
his travels ; not his own wealth and honour, (if he
had, he had sadly missed his aim,) but the conver¬
sion and salvation of souls : that his heart was upon,
and for that he travailed in birth again.
Now how was this great work wrought ?
1. Christ was the principal Agent. He does not
say, ** which I worked,” but, “ which Christ
wrought by me," v. 18. Whatever good we do, it
is not we, but Christ by us, that does it ; the work.-
is his, the strength his ; he is All in all, he works all
our works, Phil. 2. 13. Isa. 26. 12. Paul takes all
occasions to own this, that the whole praise might
be transmitted to Christ.
Paul was a very active minister ; By word and
deed, that is, by his preaching, and by the miracles
he wrought to confirm his doctrine ; or his preach¬
ing and his living. Those minister* are likely to win
j souls, that preach both by word and deed ; by their
conversation shewing forth the power of the truths
they preach. This is according to Christ’s example,
who began both to do and teach, Acts 1. 1.
Through mighty signs and wonders: tv Suvd/uu
| e-Hfititiev — -by the power, or in the strength, of signs
and wonders. I hese made the preaching of the
I word so effectual, being the appointed means of con¬
viction, and the divine seal affixed to the gospel-
charter, Mark 16. 17, 18.
3. The power of the Spirit of God made this
effectual, and crowned all with the desired success,
v. 19. (1.) The power of the Spirit in Paul, as in
the other apostles, for the working of those miracles.
Miracles were wrought by the power of the Holy
Ghost, (Acts 1. 8. ) theretore reproaching the mi¬
racles is call'ed the blasphemy against the Holy
Ghost. Or, (2.) The power of the Spirit in the
hearts of those to whom the word was preached, and
who saw the miracles, making these means effectual
to some, and not to others. It is the Spirit’s opera¬
tion that makes the difference. Paul himself, great
a preacher as he was, with all his mighty signs and
wonders, could not make one soul obedient farther
than the power of the Spirit of God accompanied
his labours. It was the Spirit of the Lord of hosts
that made those great mountains plain before this
Zerubbabel. This is an encouragement to faithful
ministers, who labour under the sense of great weak¬
ness and infirmity, that it is all one to the blessed
, Spirit to work by many, or by those that have no
power. The same almighty Spirit that wrought with
Paul, often perfects strength in weakness, and or¬
dains praise out of the mouth of babes and sucklings.
This success which he had in preaching, is that
which he here rejoices in ; for the converted nations
were his joy, and crown of rejoicing: and he tells
them of it, not only that they might rejoice with him,
but that they mignt be the more ready to receive the
truths which he had written to them, and to own him
whcm Christ had thus signally owned.
22. For which cause also 1 have been
much hindered from coming to you. 23.
But now having no more place in these
parts, and having a great desire these many
years to come unto you ; 24. Whensoever
I take my journey into Spain, 1 will come
to you : for I trust to see you in my journey,
and to be brought on my way thitherward
by you, if first 1 be somewhat filled with
your covtpany. 25. But now I go unto
Jerusalem to minister unto the saints. 26.
For it hath pleased them of Macedonia and
Achaia to make a certain contribution for
the poor saints which are at Jerusalem.
27. It hath pleased them verily ; and their
debtors they are. For if the Gentiles have
been made partakers of their spiritual things,
their duty is also to minister unto them in
carnal things. 28. hen therefore I have
performed this, and have sealed to them
this fruit, I will come by you into Spain.
29. And I am sure that, when I come unto
you, I shall come in the fulness of the bless¬
ing of the gospel of Christ.
St. Paul here declares his purpose to come and see
the Christians at Rome. Upon this head his matter
is but common and ordinary", appointing a visit to his
388
ROMANS, XV.
friends ; but the manner of his expression is gra¬
cious and savoury, very instructive, and for our imi¬
tation. We should learn by it to speak of our com¬
mon affairs in the language of Canaan. Even our
common discourse should have an air of grace ; by j
that it will appear what country we belong to. j
It should seem that Paul’s company was very much
desired at Rome. He was a man that had as many
friends and as many enemies as most men ever had :
he passed through evil report and good report. No
doubt, they had heard much of him at Rome, and
longed to see him. Should the apostle of the Gen¬
tiles be a stranger at Rome, the metropolis of the ,
Gentile world ? Why, as to this, he excuses it, that
he had not come yet, he promises to come shortly,
and gives a good reason why he could not come now.
I. He excuses it, that he never came yet. Observe
how careful Paul was to keep in with his friends, and
to prevent and anticipate any exceptions against
him ; not as one that lorded it over God’s heritage.
1. He assures them that he had a great desire to
see them ; not to see Rome, though it was now in its
greatest pomp and splendour ; nor to see the empe¬
ror’s court ; nor to converse with the philosophers
and learned men that were then at Rome, though
such conversation must needs be very desirable to so
great a scholar as Paul was, but to come unto you,
(v. 33. ) a company of poor despised saints in Rome,
hated of the world, but loving God, and beloved of
him. These were the men that Paul was ambitious
of an acquaintance with at Rome ; they were the ex- ,
cellent ones in whom he delighted, Ps. 16. 3. And
he had a special desire to see them, because of the
great character they had in all the churches for faith
and holiness ; they were men that excelled in virtue,
and therefore Paul was so desirous to come to them.
This desire Paul had had for many years, and yet
could never compass it. The providence of God
wisely over-rules the purposes and desires of men.
God’s dearest servants are not always gratified in
every thing that they have a mind to. Yet all that
delight in God, have the desire of their heart fulfilled,
(Ps. 37. 4.) though all the desires in their heart be
not humoured.
2. He tells them, that therefore he could not come
to them, because he had so much work cut out for
him elsewhere. For which cause, that is, because
of his labours in other countries, thence it was that
he was so much hindered. God had opened a wide
door for him in other places, and so diverted him.
Observe, in this, (1.) The gracious providence of
God conversant in a special manner about his minis¬
ters, casting their lot, not according to their con¬
trivance, but according to his own purpose. Paul
was several times crossed in his intentions ; some¬
times hindered by Satan, (as 1 Thess. 2. 18.) some¬
times forbidden by the Spirit, (Acts 16. 7.) and here
diverted by other work. Man purposes but God dis¬
poses, Prov. 16. 9. — 19. 21. Jer. 10. 23. Ministers
urpose, and their friends purpose concerning them,
ut God over-rules both, and orders the journeys,
removes, and settlements, of his faithful ministers as
he pleases. The stars are in the right hand of Christ,
to shine where he sets them. The gospel does not
come by chance to anv place, but by the will and
counsel of God. (2.) The gracious prudence of Paul,
in bestowing his time and pains there where there
was most need. Had Paul consulted his own ease,
wealth, and honour, the greatness of the work would
never have hindered him from seeing Rome, but
would rather have driven him thither, where he
might have had more preferment, and taken less
pains. But Paul sought the things of Christ more
than his own things, and therefore would not leave
his work of planting churches, no not for a time, to
go see Rome. The Romans were whole, and needed
not the physician so as other poor places that were
sick and dying. While men and women were every
day dropping into eternity, and their precious souls
perishing for lack of vision, it was no time for Paul
to trifle. There was now a gale of opportunity, the
fields were white unto the harvest ; such a season
slipt might never be retrieved ; the necessities of
poor souls were pressing, and called loud, and there-
tore Paul must be busy. It concerns us all to do that
first, which is most needful. True grace teaches us
to prefer that which is necessary before that which
is unnecessary, Luke 10. 41, 42. And Christian pru¬
dence teaches us to prefer that which is more ne¬
cessary before that which is less so. This, Paul
mentions as a sufficient satisfying reason. We must
not take it ill of our friends, if they prefer necessary
work, which is pleasing to God, before unnecessary
visits and compliments, which may be pleasing to us.
In this, as in other things, we must deny ourselves.
II. He promised to come and see them shortly,
v. 23, 24, 29.
Having no more place in these parts, that is, in
Greece, where he then was. The whole of that
country being more or less leavened with the savour
of the gospel, churches being planted in the most
considerable towns, and pastors settled to carry on
the work which Paul had begun, he had little more
to do there. He had driven the chariot of the gos¬
pel to the sea-coast, and having thus conquered
Greece, he is ready to wish there were another
Greece to conquer. Paul was one that went through
with his work, and yet then did not think of taking
his ease, but set himself to contrive' more work, to
devise liberal things. Here was a workman that
needed not be ashamed. Observe,
1. How he forecasted his intended visit. His pro¬
ject was to see them in his way to Spain. It ap¬
pears by this, that Paul intended a journey into
Spain, to plant Christianity there. The difficulty
and peril of the work, the distance of the place, the
danger of the voyage, the other good works (though
less needful, he thinks) which Paul might find to do
in other places, did not quench the flame of his
holy zeal for the propagating of the gospel, which
did even eat him up, and make him forget himself.
But it is not certain, whether ever he fulfilled this
purpose, and went to Spain. Many of the best ex¬
positors think he did not, but was hindered in this
as he was in others of his purposes. He did indeed
come to Rome, but he was brought thither a pri¬
soner, and there wasdetained two years; and whither
he went after is uncertain : but several of his epistles
which he wrote in prison, intimate his purpose to
go eastward, and not toward Spain. However,
Paul, for as much as it was in thine heart to bring
the light of the gospel into Spain, thou didst well,
in that it was in thine heart ; as God said to David,
2 Chron. 6. 8. The grace of God often with favour
accepts the sincere intention, when the providence
of God in wisdom prohibits the execution. And do
not we serve a good Master then ? 2 Cor. 8. 12.
Now, in his way to Spain, he proposed to come
to them. Observe his prudence. It is wisdom for
every one of us to order our affairs so that we may
do the most work in ’the least time.
Observe how doubtfully he speaks ; I trust to see
you: not, “ I am resolved I will,” but, “ I hope I
shall.” We must purpose all our purposes and
make all our promises, in like manner, with a sub¬
mission to the Divine Providence ; not boasting our¬
selves of to-morrow, because we know not what a
day may bring forth, Prov. 27. 1. James 4. 13 — 15.
2. What he expected in this intended visit.
(1.) What he expected from them. He expected
they would bring him on his way toward Spain. It
was not a stately attendance, such as princes have,
but a loving attendance, such as friends give, that
Paul expected. Spain was then a province of tbc
389
ROMANS, XV.
empire, well known to the Romans, who had a
great correspondence with it, and therefore they |
might be helpful to Paul in his voyage thither ; and
it was not barely the accompanying of him part of
the way, but their furthering him in his expedition,
that he counted upon : not only out of their respect
to Paul, but out ot respect to the souls of those poor
Spaniards that Paul was going to preach 'to. It is
justly expected from all Christians, that they should
lay out themselves for the promoting and further¬
ing of every good work, especially that blessed
work of the conversion of souls ; which they should
contrive to make as easy as may be to their minis¬
ters, and as successful as may be to poor souls.
(2.) What he expected in them ; to be somewhat
filled with their company. That which Paul de¬
sired, was, their company and conversation. The
good company of the saints is very desirable and de¬
lightful. Paul was himself a man of great attain¬
ments in knowledge and grace, taller by head and
shoulders than other christains in these things, and
yet see how he pleased himself with the thoughts
of good company ; for as iron sharpens iron, so does
a man the countenance of his friend. He intimates
that he intended to make some stay with them, for
he would be filled with their company ; not just look
at them, and away : and yet he thinks their con¬
verse so pleasant, that he should never have enough
of it ; it is but somewhat filled, he thought he should
leave them with a desire of more of their company.
Christian society, rightly managed and improved, is
a heaven upon earth, a comfortable earnest of our
gathering together unto Christ at the great day.
Yet observe, it is but somewhat filled, too pipsc — in
part. The satisfaction we have in communion with
the saints in this world, is but partial ; we are but
somewhat filled : it is partial, compared with our
communion with Christ ; that, and that only, will
completely satisfy, that will fill the soul : it is partial,
compared with the communion we hope to have
with the saints in the other world. When we shall
sit down with Abraham, and Isaac, and Jacob, with
all the saints, and none but saints, and saints made
perfect, we shall have enough of that society, and
be quite filled with that company.
(3.) What he expected from God with them, v.
29. He expected to come in the fulness of the
blessing of the gospel of Christ. Observe, Con¬
cerning what he expected from them he speaks
doubtfully, I trust to be brought on my way, and to
be filled with your company. Paul had learnt not to
be too confident of the best. These very men slip¬
ped from him afterward, when he had occasion for
service therein ; (2 Tim. 16.) At my first answer, no
man stood by me; none of the Christians at Rome.
The Lord teach us to cease from man. But con¬
cerning what he expected from God, he speaks con¬
fidently. It was uncertain whether he should come
or no, but I am sure when I do come, I shall come in
the fulness, Cfc. We cannot expect too little from
man, nor too much from God. Now Paul expected ■
that God would bring him to them, loaded with
blessings, so that he should be an instrument of j
doing a deal of good among them, and fill them I
with the blessings of the gospel. Compare ch. 1.
11. That I may impart unto you some spiritual gift.
The blessing of the gospel of Christ is the best and
more desirable blessing. When Paul would raise
their expectation of something great and good in his
coming, he directs them to hope for the blessings of
the gospel, spiritual blessings, knowledge, and grace,
and comfort. There is then a happy meeting be¬
tween people and ministers, when they are both
under the fulness of the blessing. The blessing oj
the gospel is the treasure, which we have in earthen
vessels. When ministers are fully prepared to give
out, and people fully prepared to receive, this bless¬
ing, both are happy. Many have the gospel, who
have not the blessing of the gospel, and so they have
it in vain. The gospel will not profit, unless God
bless it to us ; and it is our duty to wait upon him
for that blessing, and for the fulness of it.
III. He gives them a good reason why he could
not come and see them now ; because he had other
business upon his hands, which required his attend¬
ance, upon which he must first make a journey to
Jerusalem, v. 25 — 28. He gives a particular ac
count of it, to shew that the excuse was real. He
was going to Jerusalem, as the messenger of the
church’s charity to the poor saints there. Observe
what he says,
1. Conceriiing this charity itself. And he speaks
of that upon this occasion — probably, to excite the
Roman Christians to do the like, according to their
ability. Examples are moving, and Paul was very
ingenious at begging, not for himself, but for others.
Observe,
(1.) For whom it was intended -.for the poor saints
which are at Jerusalem, v. 26. It is no strange
thing for saints to be poor. Those whom God fa¬
vours, the world often frowns upon ; therefore riches
are not the best things, nor poverty a curse.
It seems, the saints at Jerusalem were poorer than
other saints ; either, because the wealth of that peo¬
ple in general was now declining, as their utter ruin
was hastening on ; and, to be sure, if any must be
kept poor, the saints must : or, because the famine
that was over all the world in the days of Claudius
Ctesar, did in a special manner prevail in Judea, a
dry country ; and God having called the poor of
this world, the Christians smarted most by it. This
was the occasion of that contribution mentioned
Acts 11. 28 — 30. Or, because the saints at Jeru¬
salem suffered most by persecution ; for of all people
the unbelieving Jews were most inveterate in their
rage and malice against the Christians, wrath being
come upon them to the uttermost, 1 Thess. 2. 16.
The Christian Hebrews are particularly noted to as
having had their goods spoiled, (Heb. 10. 34.) in
consideration of which this contribution was made
for them. Though the saints at Jerusalem were at
a great distance from them, yet they thus extended
their bounty and liberality to" them ; to teach us, as
we have ability, and as there is occasion, to stretch
out the hand of our charity to all that are of the
household of faith, though in places distant from us.
Though in personal instances of poverty, every
church should take care to maintain their own poor,
(for such poor we have always with us,) yet some¬
times, when more public instances of poverty are
presented as objects of our charity, though a great
way off from us, we must extend our bounty, as the
sun his beams ; and with the virtuous woman, stretch
out our hands to the poor, and reach forth our hand
to the needy, Prov. 31. 20.
(2.) By whom it was collected ; by them of Mace¬
donia (the chief of whom were the Philippians) and
Achaia, (the chief of whom were the Corinthians,)
two flourishing churches, though yet in their in¬
fancy, newly converted to Christianity. And I wish
the observation did not hold, that people are com¬
monly more liberal at their first acquaintance with
the gospel than they are afterward ; that, as well as
other instances of the first love and the love ot
the espousals, being apt to cool and decay after a
while.
It seems, they of Macedonia and Achaia were
rich and wealthy, while they at Jerusalem were
poor and needy; Infinite Wisdom ordering it so,
that some should have what others want, and so
this mutual dependence of Christians one upon an¬
other might be maintained.
It pleased them. This intimates how ready they
were to it ; they were not pressed or constrained to
390
ROMANS, XV.
t, but they did it of their own accord; and how
cheerful they were in it, they took a pleasure in do-
inggood ; and God loves a cheerful giver.
To make a certain contribution ; itonmittr rnu —
a communication ; in token of the communion of
saints, and their fellow-membership, as in the natu¬
ral body one member communicates to the relief,
and succour, and preservation of another, as there
is occasion. Every thing that passes between Chris¬
tians should be a proof and instance of that common
union which they have one with another in Jesus
Christ.
Time was, when the saints at Jerusalem were on
the giving hand, and very liberal thev were, when
they laid their estates at the apostles feet for cha¬
ritable uses, and took special care that the Grecian
widows should not be neglected in the daily minis¬
tration, Acts 6. 1, 8cc. And now that the provi¬
dence of God had turned the scale, and made them
necessitous, they found the Grecians kind to them ;
for the merciful shall obtain mercy. We should
therefore give a portion to seven, and also to eight,
because we know not what evil may be on the
earth, which may make us glad to be beholden to
others.
(3.) What reason there was for it ; (x>. 27.) And
their debtors they are. Alms are called righteous¬
ness, Ps. 112. 9. Being but stewards of what we
have, we owe it there where our great Master (by
the calls of providence, concurring with the pre¬
cepts of the word) orders us to dispose of it : but
here there was a special debt owing ; the Gentiles
were greatly beholden to the Jews, and were bound
in gratitude to be very kind to them. From the
stock of Israel came Christ himself, according to
the flesh, who is the Light to lighten the Gentiles ;
out of the same stock came the prophets, and
apostles, and first preachers of the gospel. The
Jews, having had the lively oracles committed to
them, were the Christians’ library-keepers ; out of
Zion went forth the law, and the word of the Lord
from Jerusalem ; their political church-state was
dissolved, and they were cut off, that the Gentiles
might be admitted in. Thus did the Gentiles par¬
take of their spiritual things, and did receive the
gospel of salvation as it were at second-hand from
the Jews; and therefore their duty is, they are
bound in gratitude, to minister unto them in carnal
things: it is the least they can do: ktimpytia-a.1 — to
minister as unto God in holy things; so the word
signifies. A conscientious regard to God in works
of charity and almsgiving, makes them an accepta¬
ble service and sacrifice to God, and fruit abound¬
ing to a good account. Paul mentions this, probably,
as the argument he had used with them to persuade
them to it, and it is an argument of equal cogency to
other Gentile churches.
2. Concerning Paul’s agency in this business. He
could himself contribute nothing ; silver and gold he
had none, but lived upon the kindness of his friends;
yet he ministered unto the saints, {y. 25.) by stir¬
ring up others, receiving what was gathered, and
transmitting it to Jerusalem. Many good works of
that kind stand at a stay for want of some one ac¬
tive person to lead in them, and to set the wheels
a-going.
Paul’s labour in this work is not to be interpreted
as any neglect of his preaching-work ; nor did Paul
leave the word of God, to serve tables ; for beside
that Paul, had other business in this journey, to visit
and confirm the churches, and took this by the bye;
this was indeed a part of the trust committed to
him, in which he was concerned to approve himself
faithful ; (Gal. 2. 10.) They would that we should
remember the poor. Paul was one that laid out
himself to do good every way, like his Master, to
the bodies as well as the souls of people. Minister¬
ing to the saints is good work, and is not below the
greatest apostles.
This, Paul had undertaken, and therefore he re¬
solves to go through with it, before he fell upon
other work ; (v. 28. ) When I have sealed to them
this fruit. He calls the alms fruit, for it is one of
the fruits of righteousness ; it sprang from the root
of grace in the givers, and redounded to the benefit
and comfort of the receivers. And his sealing of
it intimates his great care about it, that what was
given might be kept entire, and not embezzled, but
disposed of according to the design of the givers.
Paul was very solicitous to approve himself faithful
in the management of this matter : an excellent
pattern for ministers to write after, that the minis¬
try may in nothing be blamed.
30. Now I beseech you, brethren, for
the Lord Jesus Christ’s sake, and for the
love of the Spirit, that ye strive together
with me in your prayers to God for me;
31. That I may be delivered from them
that do not believe in Judea; and that my
service which I have for Jerusalem may be
accepted of the saints: 32. That I may
come unto you with joy by the will of God,
and may with you be refreshed. 33. Now
the God of peace be with you all. Amen
Here we have,
I. St. Paul’s desire of a share in the prayers of
the Romans for him, expressed very earnestly, v.
30 — 32. Though Paul was a great apostle, yet he
begged the prayers of the meanest Christians, not
here only, but in several other of the epistles. He had
prayed much for them, and this he desires as the
return of his kindness. Interchanging of prayers is
an excellent token of the interchanging of loves. Paul
speaks like one that knew himself, and would here¬
by teach us how to value the effectual fervent prayer
of the righteous. How careful should we be lest we
do any thing to forfet our interest in the love and
prayers of God’s praying people !
1. Observe why they must pray for him. He
begs it with the greatest importunity. He might
suspect they would forget him in their prayers,
because they had no personal acquaintance with
him, and therefore he urged them very closely,
and begs it with the most affectionate obtestations,
by all that is sacred and valuable ; I beseech you,
(1.) “ For the Lord Jesus Christ’s sake ; He is
my Master, I am going about his work, and his
glory is interested in the success of it : if you have
any regard to Jesus Christ, and to his cause and
kingdom, pray for me. You love Christ, and own
Christ ; for his sake then do me this kindness. ”
(2.) “ For the love of the Spirit. As a proof
and instance of that love which the Spirit works in
the hearts of believers one to another, pray for me ;
as a fruit of that communion which we have one
with another by the Spirit, though we never saw
one another, if ever you experienced the Spirit’s
love to you, and would be found returning your love
to the Spirit, be not wanting in this office of kind¬
ness.”
2. How they must pray for him ; that ye strive
together.
(1. ) That ye strive in prayer. Those that would
prevail in prayer, must strive in prayer. We must
put forth all that is within us, in that duty ; pray with
fixedness, faith, and fervency ; wrestle with God,
as Jacob did ; pray in praying, as Elias did, (Jam.
5. 17.) and stir up ourselves to take hold on God;
(Isa. 64. 7.) and this is not only when we are pray¬
ing for ourselves, but when we are praying for cur
391
ROMANS, XVI.
fucnds. True love to our brethren should make us
as earnest for them as sense of our own need makes
it for ourselves.
(2. ) That ye strive together with me. When he
begged their prayers for him, he did not intend there¬
by to excuse his praying for himself ; no, “ Strive
together with me, who am wrestling with God daily,
upon my own and my friends’ account.” He would
have them to ply the same oar. Paul and these
Romans were distant in place, and likely to be so,
and yet they might join together in prayer ; those
who are put far asunder by the disposal of God’s
rovidence, may yet meet together at the throne of
is grace. Those who beg the prayers of others,
must not neglect to pray for themselves.
3. What they must beg of God for him. He men¬
tions particulars ; for in praying both for ourselves
and for our friends, it is good to be particular. What
wilt thou that I shall do for thee ? So says Christ,
when he holds out the golden sceptre. Though he
knows our state and wants perfectly, he will know
them from us. He recommends himself to their
prayers, with reference to three things.
(1. ) The dangers which he was exposed to ; That
I may be delivered from them that do not believe in
Judea. The unbelieving Jews were the most vio¬
lent enemies Paul had, and most enraged against
him, and some prospect he had of trouble from them
in this journey : and therefore they must pray that
God would deliver him. We may, and must, pray
against persecution. This prayer was answered in
several remarkable deliverances of Paul, recorded
Acts 21, 22, 23, 24.
(2.) His services; Pray, that my service which I
have for Jerusalem, may be accefited of the saints.
Why, was there any danger that it would not be ac¬
cepted ? Can money be otherwise than acceptable
to the poor ? Yes, there was some ground of suspi¬
cion in this case ; for Paul was the apostle of the
Gentiles, and as the unbelieving Jews looked spite¬
fully at him, which was their wickedness, so those
that believed, were shy of him upon that account,
which was their weakness. He does not say, “ Let
them choose whether they will accept it or no ; if
they will not, it shall be better bestowed;” but,
“Pray that it may be accepted.” As God must
be sought unto for the restraining of the ill will of
our enemies, so also for the preserving and increas¬
ing of the good will of our friends; for God hath
the hearts both of the one and of the other in his
hands.
(3. ) His journey to them. To engage their prayers
for him, he interests them in his concerns ; (r. 32.)
That I may come unto you with joy. If his present
journey to Jerusalem proved unsuccessful, his in¬
tended journey to Rome would be uncomfortable.
If he should not do good, and prosper, in one visit,
he thought he should have small joy of the next :
may come with joy, by the will of God. All our joy
depends upon the will of God. The comfort of the
creature is in every thing according to the disposal
of the Creator.
II. Here is another prayer of the apostle for them ;
(t». 33.) Now the God of fieace be with you all.
Amen. The Lord of hosts, the God of battle, is the
God of peace, the Author and Lover of peace. He
describes God under this title here, because of the
divisions among them, to recommend peace to them ;
if God be the God of peace, let us be men of peace.
The Old Testament blessing, was, Peace be with
you ; now, The God of fieace be with you. They
who have the fountain, cannot want any of the
streams. With you all ; both weak and strong. To
dispose them to a nearer union, he puts them all to¬
gether in this prayer. Those who are united in the
blessing of God, should be united in affection one to
another.
CHAP. XVI.
Paul is now concluding this long and excellent epistle, and
he does it with a great deal of affection. As in the main
body of the epistle he appears to have been a very know¬
ing man, so in these appurtenances of it he appears to have
been a very loving man. So much knowledge and so much
love are a very rare, but (where it is) a very excellent and
amiable, composition : for what is heaven, but knowledge
and love made perfect? It is observable how often Paul
speaks as if he were concluding, and yet takes fresh hold
again. One would have thought that solemn benediction
which closed the foregoing chapter, should have ended the
epistle ; and yet here he begins again, and in this chapter he
repeats the blessing, ( v. 20. ) The grace of our Lord Jesus
Christ be with you, Amen. And yet he has something more
to say ; nay, again he repeats the blessing, (v. 24.) and
yet has not done ; an expression of his tender love. These
repeated benedictions, which stand for valedictions, speak
Paul loath to part.
Now, in this closing chapter, we may observe,
I. His recommendation of one friend to the Roman Chris¬
tians, and his particular salutation of several among them,
v. 1.. 16. II. A caution to take heed of those who caused
divisions, v. 17. .20. III. Salutations added from some
who were with Paul, v. 21 . . 24. IV. He concludes with a
solemn celebration of the glory of God, v. 25. . 27.
I. T COMMEND unto you Phebe our
JL sister, who is a servant of the church
which is at Cenchrea; 2. That ye receive
her in the Lord, as becometh saints, and
that ye assist her in whatsoever business
she hath need of you : for she hath been a
succourer of many, and of myself also. 3
Greet Priscilla and Aquila my helpers in
Christ Jesus : 4. Who have for my life laid
down their own necks : unto whom not
only I give thanks, but also all the churches
ofthe Gentiles. 5. Like wise greet the church
that is in their house. Salute my well be¬
loved Epenetus, who is the first fruits of
Achaia unto Christ. 6. Greet Mary who
bestowed much labour on us. 7. Salute
Andronicus and Junia, my kinsmen, and
my fellow-prisoners, who are of note among
the apostles, who also were in Christ be¬
fore me. 8. Greet Amplias my beloved in
the Lord. 9. Salute Urbane, our helper in
Christ, and Stachys my beloved. 10. Sa¬
lute Apelles approved in Christ. Salute
them which are of Aristobulus’ household.
II. Salute Herodion my kinsman. Greet
them that are of the household of Narcissus,
which are in the Lord. 12. Salute Try-
phena and Tryphosa, who labour in the
Lord. Salute the beloved Persis, who la¬
boured much in the Lord. 13. Salute Ru¬
fus chosen in the Lord, and his mother and
mine. 14. Salute Asyncritus, Phlegon,
Hermas, Patrobas, Hermes, and the bre¬
thren which are with them. 15. Salute
Philologus, and Julia, Nereus, and his sis¬
ter, and Olympas, and all the saints which
are with them. 1 6. Salute one another with
a holy kiss. The churches of Christ sa¬
lute you.
Such remembrances as these are usual in letters
between friends ; and yet Paul, by the savouriness
392
ROMAJNS, XVI.
of his expressions, sanctifies these common compli¬
ments.
I. Here is the recommendation of a friend, by
whom (as some think) this epistle was sent — one
Phebe, v. 1, 2. It should seem, that she was a per¬
son of quality and estate, who had business which
called her to Rome, where she was a stranger ; and
therefore Paul recommends her to the acquaintance
of the Christians there : an expression of his true
friendship to her. Paul was as well skilled in the
art of obliging as most men. True religion, rightly
received, never made any man uncivil. Courtesy
and Christianity agree well together. It was not in
compliment to her, but in sincerity, that,
1. He gives a very good character of her.
(1.) As a sister to Paul ; Phebe our sister : not in
nature, but in grace ; not in affinity or consanguinity,
but in pure Christianity : his own sister in the faith of
Christ ; loving Paul, and beloved of him, with a pure
and chaste and spiritual love, as a sister; for there
is neither male nor female, but all are one in Christ
Jesus, Gal. 3. 28. Both Christ and his apostles had
some of their best friends among the devout (and
upon that account honourable') women.
(2.) As a servant to the church at Cenchrea :
J'idx.cvov, a servant by office, a stated servant, not to
preach the word, (that was forbidden to women,)
but in acts of charity and hospitality. Some think
she was one of the widows that ministered to the
sick, and were taken into the church’s number,
1 Tim. 5. 9. But those were old and poor, whereas
Phebe seems to have been a person of some account ;
and yet it was no disparagement to her to be a ser¬
vant to the church. Probably, they used to meet at
her house, and she undertook the care of entertain¬
ing the ministers, especially strangers. Every one
in his place should strive to serve the church, for
therein he serves Christ, and it will turn to a good
account another day. Cenchrea was a small sea¬
port town adjoining to Corinth, about twelve fur¬
longs distant. Some think there was a church there,
distinct from that at Corinth ; though, being so near,
it is very probable that the church of Corinth is
called the church of Cenchrea , because their place
of meeting might be there, on account of the great
opposition to them in the city; (Acts 18. 12.) as at
Philippi they met out of the city by the Avater-side,
Acts 16. 13. So the reformed church of Paris might
be called the church at Charenton, Avhere they for¬
merly met, out of the city.
(3.) As a succourer of ma?iy, and particularly of
Paul, v. 2. She relieved many that Avere in Avant
and distress ; a good copy for women to write after,
that have ability. She Avas kind to those that need¬
ed kindness, intimated in her succouring of them ;
and her bounty Avas extensive, she was a succourer
ot many. Observe tire gratitude of Paul in mention¬
ing her particular kindness to him ; and to myself
also. Acknowledgment of favours is the least re¬
turn we can make. It Avas much to her honour,
that Paul left this upon record ; for wherever this
epistle is read, her kindness to Paul is told for a me¬
morial of her.
2. He recommends her to their care and kind¬
ness, as one Avorthy to be taken notice of with pecu¬
liar respect.
(1.) “ Receive her in the Lord. Entertain her,
bid her welcome.” This pass, under Paul’s hand,
could not but recommend her to any Christian church .
“ Receive her in the Lord,” that is, “for the Lord’s
sake ; receive her as a servant and friend of Christ.”
As it becometh saints to receive ; Avho love Christ,
and therefore love all that are his, for his sake : oiq
as becometh saints to be received, Avith love and
honour and the tenderest affection. There may
oe occasion sometimes to improve our interest in
our friends, not only for ourseh’es, but for others
also; interest being a price in the hand for doing
good.
(2. ) Assist her in whatsoever business she has need
of you. Whether she had business of trade, or
law-business at the court, is not material ; hoAvever,
being a Avoman, a stranger, a Christian, she had need
of help : and Paul engaged them to be assistant to
her. It becomes Christians to be helpful one to an
other in their affairs, especially to be helpful to
strangers ; for Ave are members one of another, and
Ave knoAv not Avliat need of help Ave may have our ¬
selves. Observe, Paul bespeaks help for one that
had been so helpful to many ; he that Avatereth,
shall be Avatered also himself.
II. Here are commendations to some particulai
friends among those to Avhom he Avrote, more than
in any other of the epistles. Though the care of all
the churches came upon Paul daily, enough to dis¬
tract an ordinary head, yet he could retain the re¬
membrance of so many ; and his heart Avas so full
of love and affection, as to send salutations to each
of them, Avith particular characters of them, and
expressions of love to them, and concern for them.
Greet them, salute them ; it is the same word,
a<nraa-a.(rbt. “ Let them knoAv that I remember
them, and love them, and wish them well.” There
is something observable in di\rersof these salutations.
1. Concerning Aquila and Priscilla, a famous
couple, that Paul had a special kindness for. They
were originally of Rome, but Avere banished thence
by the edict of Claudius, Acts 18. 2. At Corinth,
Paul became acquainted Avith them,- Avrought Avith
them at the trade of tent-making; after some time,
when the edge of that edict was rebated, they re¬
turned to Rome, and thither he now sends commen¬
dations to them. He calls them his helpers in
Christ Jesus ; by private instructions and converse
furthering the success of Paul’s public preaching ;
one instance whereof Ave have in their instructing of
Apollos, Acts 18. 26. Those are helpers to faith¬
ful ministers, that lay out themselves in their fami¬
lies and among their neighbours, to do good to souls.
Nay, they did not only do much, but they vent urea
much, for Paul ; they have for my life laid down
their own necks. They exposed themselves, to se¬
cure Paul ; hazarded their oavh lives for the preser¬
vation of his, considering how much better they
might be spared than he. Paul Avas in a great deal
of danger at Corinth, Avhile he sojourned Avith them ;
but they sheltered him, though they thereby made
themselves obnoxious to the enraged multitude.
Acts 18. 12, 17. It Avas a good Avhile ago that they
had done Paul this kindness ; and yet he speaks as
sensibly of it as if it had been but yesterday. To
whom (says he) not only I gtve thanks, but also all
the churches of the Gentiles ; Avho Avere all beholden
to these good people for helping to save the life of
him that was the apostle of the Gentiles. Paul men¬
tions this, to engage the Christians at Rome to be
more kind to Aquila and Priscilla.
He sends likeAvise greeting to the church in their
house, v. 5. It seems then, a church in a house is
no such absurd thing as some make it to be. Per¬
haps there Avas a congregation of Christians that used
to meet at their house at stated times ; and then, no
doubt, it Avas, like the house of Obed-Edom, blessed
for the ark’s sake. Others think that the church
Avas no more than a religious, pious, well-governed
family, that kept up the worship of God. Religion,
in the power of it reigning in a family, Avill turn a
house into a church. And doubtless it had a good
influence upon this, that Priscilla the good Avife of
the family Ava-s so very eminent and forward in reli¬
gion ; so eminent, that she is often named first. A
virtuous Avoman, that looks Avell to the ways of her
household, may do much toward the advancement
of religion in a family. When Priscilla and Aquila
393
ROMANS, XVI.
were at Ephesus, though but sojourners there, yet
there also they had a church in their house, 1 Cor.
16. 19. truly godly man will be careful to talTej
(religion along with him, wherever he goes. When
j£bhtham removed his tent, he renewed his altar,
Gen. 13. 18.
2. Concerning Epenetus, v. 5. He calls him his
well-beloved, / where the law of love is in the heart,
/Che law of kindness will be in the tongue. Endear¬
ing language should pass among Christians, to ex^
press love, and to engage love. So he calls Amplias ,
beloved in the Lord, with true Christian love for
Christ’s sake; and Stachys, his beloved: a sign that
Paul had been in the third heaven, he was so much
made up of love.
Of Epenetus it is further said, that he was the
first-fruits of Achaia unto .Christ : not only one of
the most eminent believers in that country, but one
of the first that was converted to the faith of Christ ;
one that was offered up to God by Paul, as the first-
fruits of his ministry there ; an earnest of a great
harvest ; for in Corinth, the chief city of Achaia,
God had much people, Acts 18. 10. Special respect
is to be paid to those that set out early, and come to
work in the vineyard at the first hour, at the first
call. The household of Stephanas is likewise said
to be the first-fruits of Achaia, 1 Cor. 16. 15. Per¬
haps Epenetus was one of that household ; or, how¬
ever, he was one of the first three ; not the first
alone, but one of the first fleece of Christians, that
the region of Achaia afforded.
3. Concerning Alary, and some others who were
laborious in that which is good ; industrious Chris¬
tians; Alary, who bestowed much labour on us. True
love never sticks at labour, but rather takes a plea¬
sure in it ; where there is much love, there will be
much labour. Some think this Mary had been at
some of those places where Paul was, though now
removed to Rome, and had personally ministered to
him ; others think Paul speaks of her labour as be¬
stowed upon him, because it was bestowed upon his
friends and fellow-labourers, and he took what was
done to them as done to himself. He says of Try-
phena and Tryphosa, two useful women in their
places, that they labour in the Lord ; (v. 12.) and
of the beloved Persis, another good woman, that she
laboured much in the Lord, more than others did.
Among useful people, some are more useful than
others ; abounding more in the work of the Lord.
4. Concerning Andronicus and Junia, v. 7. Some
take them for a man and his wife, and the original
will well enough bear it ; and considering the name
of the latter, that is more probable than that they
should be two men, as others think, and brethren.
Observe,
(1.) They were Paul’s cousins, akin to him; so
was Herodion, v. 11. Religion does not take away,
but rectifies, sanctifies, and improves, our respect
to our kindred; engaging us to lay out ourselves
most for their good, and to rejoice in them the
more, when we find them related to Christ by
faith.
(2.) They were his fellow-prisoners. Partner¬
ship in suffering sometimes does much toward the
union of souls and the knitting of affections. We do
not find in the story of the Acts any imprisonment
of Paul before the writing of this epistle, but that
at Philippi, Acts 16. 23. But Paul was in prisons
more frequent ; (2 Cor. 11. 23.) in some of which,
it seems, he met with his friends Andronicus and
Junia ; yoke-fellows, as in other things, so in suffer¬
ing for Christ, and bearing his yoke.
(3.) They were of note among the apostles ; not
so much perhaps, because they were persons of es¬
tate and quality in the world, as because they were
eminent for knowledge, and gifts, and graces, which
made them famous among the apostles, who were
Vol. VI.— 3 D
competent judges of those things, and were endued
with a spirit of discerning not only the sincerity, but
the eminency, of Christians.
(4.) Who also were in Christ before me, that is,
were converted to the Christian faith. In time they
had got the start of Paul, though he was converted
the next year after Christ’s ascension. How ready
was Paul to acknowledge in others any kind of pre¬
cedency !
5. Concerning Apelles, who is here said to be ap
proved in Christ; (y. 10.) a high character! He
was one of known integrity and sincerity in his re¬
ligion, one that had been tried ; his friends and
enemies had tried him, and he was as gold. He
was of approved knowledge and judgment, approv¬
ed courage and constancy ; a man that one might
trust and repose a confidence in.
6. Concerning Aristobulus and Narcissus ; notice
is taken of their household, v. 10, 11. Those of
their household which are in the Lord, (as it is
limited, v. 11.) that were Christians. How studious
was Paul to leave none out of his salutations',! that
he had any knowledge of or acquaintance with !
Aristobulus and Narcissus themselves, some think,
were absent, or lately dead ; others think they w^re
unbelievers, and such as did not themselves embrace
Christianity; so Pareus : and some think this Nar¬
cissus was the same with one of that name, who is
frequently mentioned in the life of Claudius, as a
very rich man that had a great family, but was
very wicked and mischievous. It seems then, there
were some good servants, or other retainers, even
in the family of a wicked man ; a common case, 1
Tim. 6. i. Compare v. 2. The poor servant is call¬
ed, and chosen, and faithful, while the rich master
is passed by, and left to perish in unbelief. Even
so. Father, because it seemed good unto thee.
7. Concerning Rufus, (t». 13.) chosen in the Lord.
He was a choice Christian, whose gifts and graces
did evidence that he was eternally chosen in Christ
Jesus. He was one of a thousand for integrity and
holiness. And his mother and mine ; his mother
by nature, and mine by Christian love and spiritual
affection ; as he calls Phcbe his sister, and teaches
Timothy to treat the elder women as mothers, 1
Tim. 5. 2. This good woman, upon some occasion
or other, had been as a mother to Paul, in caring
for him, and comforting of him ; and Paul here
gratefully owns it, and calls her mother.
8. Concerning the rest, this is observable, that he
salutes the brethren which are with them, (v. 14.)
and the saints which are with them, (r. 15.) with
them in family- relations, with them in the bond of
Christian communion. It is the good property of
saints to delight in being together ; and Paul thus
joins them together in his salutations to endear
them one to another. Lest any should find them¬
selves aggrieved, as if Paul had forgotten them,, he
concludes with the remembrance of the rest', as
brethren and saints, though not named. In Chris¬
tian congregations there should be lesser societies
linked together in love and converse, and taking
opportunities of being often together. Among all
these to whom Paul sends greeting, here is not a
word of Peter ; which gives occasion to suspect that
he was not bishop of Rome, as the Papists say he
was ; for if he was, we cannot but suppiose him re¬
sident : or however, how could Paul write so long
an epistle to the Christians there, and take no notice
of him ?
Lastly, He concludes with the recommendation
of them to the love and embraces one of another ;
Saltcte one another with a holy kiss. Mutual salu¬
tations, as they express love, so they increase and
strengthen love, and endear Christians one to an¬
other : therefore Paul here encourages the use of
them, and only directs that they may be holy ; a
394
ROMANS, XVI.
chaste kiss, in opposition to that which is wanton
and lascivious ; a sincere kiss, in opposition to that
which is treacherous and dissembling, as Judas’s,
when he betrayed Christ with a kiss. He adds, in
the close, a general salutation to them all, in the
name of the churches of Christ; (v. 16.) “ The
churches of Christ salute you; the churches which
I am with, and which I am accustomed to visit per¬
sonally, as knit together in the bonds of the com¬
mon Christianity, desire me to testify their affection
to you and good wishes for you.” This is one way
of maintaining the communion of saints.
17. Now I beseech you, brethren, mark
them which cause divisions and offences,
contrary to the doctrine which ye have
learned; and avoid them. 18. For they
that are such serve not our Lord Jesus
Christ, but their own belly; and by good
words and fair speeches deceive the hearts
of the simple. 19. For your obedience is
come abroad unto all men. I am glad
therefore on your behalf : but yet 1 would
have you wise unto that which is good,
and simple concerning evil. 20. And the
God of peace shall bruise Satan under
your feet shortly. The grace of our Lord
Jesus Christ be with you. Amen.
The apostle having endeavoured by his endearing
salutations to unite them together, it was not impro¬
per to subjoin a caution to take heed of those whose
principles and practices were destructive to Chris¬
tian love. And we may observe,
I. The caution itself, which is given in the most
obliging manner that could be ; I beseech you, bre¬
thren. He does not will and command, as one that
lorded it over God’s heritage, but, for love’s sake
beseeches. How earnest, how endearing, are Paul’s
exhortations ! He teaches them,
1. To see their danger; Mark them which cause
divisions and offences. Our Master had himself
foretold, that divisions and offences would come ; but
had entailed a woe on those by whom they come ;
(Matt. 18. 7.) against such we are here cautioned.
Those who burthen the church with dividing and
offending impositions, who uphold and enforce those
impositions, who introduce and propagate dividing
and offending notions, which are erroneous or justly
suspected, who, out of pride, ambition, affectation
of novelty, or the like, causelessly separate from
their brethren, and by perverse disputes, censures,
and evil surmisings, alienate the affections of Chris¬
tians one from another; these cause divisions and
offences, contrary to, or different from, (for that also
is implied, it is 7r*pa tmv 5 the doctrine which
we have learned. Whatever varies from the form
of sound doctrine which we have in the scriptures,
opens a door to divisions and offences. If truth be
once deserted, unity and peace will not last long.
Now, mark those that thus cause divisions ; a-no-
rruv. Observe them, the method they take, the end
they drive at ; there is need of a piercing watchful
eye to discern the danger we are in from such peo¬
ple: for commonly the pretences are plausible, when
the projects are very' pernicious. Do not look only
at the divisions and offences, but run up those streams
to the fountain, and mark thosiTthat cause them ; and
especially that in them which causes these divisions
and offences ; those lusts on each side, whence come
these wars and fightings. A danger discovered is
half prevented.
2. To shun it ; “ Avoid them. Shun all unneces¬
sary communion and communication with them,
lest you be leavened and infected by them. Do not
strike in with any dividing interests, nor embrace
any of those principles or practices which are de¬
structive to Christian love and charity, or to the
truth which is according to godliness. Their word
will eat as doth a canker.” Some think he espe¬
cially warns them to take heed of the Judaizing
teachers, who, under the covert of the Christian
name, kept up the Mosaical ceremonies, and
preached the necessity of them ; who were indus¬
trious in all places to draw disciples after them,
and whom Paul in most of his epistles cautions the
churches to take heed of.
II. The reasons to enforce this caution.
1. Because of the pernicious policy of these sedu¬
cers, v. 18. The worse they are, the more need
we have to watch against them. Now observe his
description of them, in two things.
(1.) The master they serve : not our Lord Jesus
Christ ; though they call themselves Christians, they
do not serve Christ ; do not aim at his gloiy, pro¬
mote his interest, or do his will, whatever they
pretend. How many are there, who call Christ
Master and Lord, that are far from serving him !
But they ser ve their own belly, their carnal, sensual,
secular interests ; it is some base lust or other that
they are pleasing ; pride, ambition, covetousness,
luxury, lasciviousness, these are the designs which
they are really carrying on. Their God is theii
belly, Phil. 3. 19. What a base master do they
serve, and how unworthy to come in competition
with Christ, that serve their own bellies ; that make
gain their godliness, and the gratifying of a sensual
appetite the very scope and business of their lives,
to which all other purposes and designs must truckle
and be made subservient.
(2.) The method they take to compass their do
sign ; By good words and fair speeches they deceive
the hearts of the simple. Their words and speeches
have a shew of holiness and zeal for God ; (it is an
easy thing to be godly from the teeth outward ;) and
a shew of kindness and love to those into whom they
instil their corrupt doctrines, speaking them fair
when they intend them the greatest mischief. Thus
by good words and fair speeches the serpent beguil¬
ed Eve. Observe, They corrupt their heads by
deceiving their hearts ; pervert their judgments by
a sly insinuating of themselves into their affections.
We have great need therefore to keep our hearts
with all diligence, especially when seducing spirits
are abroad.
2. Because of the peril we are in, through our
roneness and aptness to be inveigled and ensnared
y them ; “ For your obedience is come abroad unto
all men; you are noted in all the churches for a
willing, tractable, complying people.” And,
(1.) Therefore , because it was so, these seducing
teachers would be the more apt to assault them.
The Devil and his agents have a particular spite
at flourishing churches and flourishing souls. The
ship that is known to be richly laden, is most ex¬
posed to privateers ; the adversary and enemy co¬
vets such a prey, therefore look to yourselves, 2
John, v. 8. “The false teachers hear that you are
an obedient people, and therefore they will be like¬
ly' to come among you, to see if yrou will be obedient
to them.” It has been the common policy of sedu¬
cers, to set upon those who are softened by convic¬
tions, and begin to inquire what they shall do, be¬
cause such do most easily receive the impressions
of their opinions. Sad experience witnesses, how
many who have begun to ask the way to Zion, with
their faces thitherward, have fatally split upon this
rock : which speaks it much the duty of ministers,
with a double care, to feed the lambs of the flock,
to lay a good foundation, and gently to lead those
that are with young.
395
ROMANS, XVI.
(2.) Though it were so, yet they were in danger
from these seducers. This Paul suggests with a
great deal of modesty and tenderness ; not as one
suspicious of them, but as one solicitous for them ;
“ \ our obedience is come abroad unto all men ; we
grant that and rejoice in it ; I am glad therefore on
your behalf ” Thus docs he insinuate their com¬
mendation, the better to make way for the caution.
A holy jealousy of our friends may very well con¬
sist with a holy joy in them. “You think yourselves
a very happy people, and so do I too : but for all
that you must not be secure ; I would have you wise
unto that which is good, and sim file concerning evil.
You are a willing good-natured people, but you had
best take heed of being imposed upon by those se¬
ducers.” A pliable temper is good when it is under
good conduct ; but otherwise it may be very insnar-
ing; and therefore he gives two general rules.
[1.] To be wise unto that which is good, to be
skuful and intelligent in the truths and ways of
God. “Be wise to try the spirits, to prove all
things, and then to hold fast that only which is
good.” There is need of a great deal of wisdom in
our adherence to good truths, and good duties, and
good people, lest in any of these we be imposed
upon and deluded. Be ye therefore wise as serpents ;
(Matt. 10. 16.) wise to discern that which is really
good from that which is counterfeit ; wise to distin¬
guish things that differ, to improve opportunities.
While we are in the midst of so many deceivers,
we have great need of that wisdom of the prudent,
which is to understand his way, Prov. 14. 8.
[2.] To be simple concerning evil ; so wise as not
to be deceived, and yet so simple as not to be de¬
ceivers. It is a holy simplicity, not to be able to
contrive, or palliate, or carry on, any evil design ;
cfxtf — harmless, unmixed, inoffensive. In ma¬
lice be ye children, 1 Cor. 14. 20. The wisdom of
the serpent becomes Christians, but not the subtlety
of the old serpent. We must withal be harmless as
doves. That is a wisely simple man, that knows
not how to do any thing against the truth.
Now Paul was the more solicitous for the Roman
church, that that might keep its integrity, because
it was so famous ; it was a city upon a hill, and many
eyes were upon the Christians there, so that an error
revailing there would be a bad precedent, and
ave an ill influence upon other churches. As in¬
deed it has since proved in fact ; the great apostacy
of the latter days taking its rise from that capital
city. The errors of leading churches, are leading
errors. When the bishop of Rome fell as a great
star from heaven, (Rev. 8. 10.) Aw tail drew a third
part of the stars after him, Rev. 12. 4.
3. Because of the promises of God, that we should
have victory at last ; which is given to quicken and
encourage, not to supersede, our watchful cares and
vigorous endeavours. It is a very sweet promise,
(v. 20. ) The God of peace shall bruise Satan under
your feet.
(1. ) The titles he gives to God ; the God of peace,
the Author and Giver of all good. When we come
to God for spiritual victories, we must not only eye
him as the Lord of hosts, whose all power is, but as
the God of peace, a God at peace with us, speaking
peace to us, working peace in us, creating peace for
us. Victory comes from God more as the God of
eace than as the God of war ; for in all our con-
icts, peace is the thing w e must contend for. God,
as the God of peace, will restrain and vanquish all
those that cause divisions and offences, and so break
and disturb the peace of the church.
(2. ) The blessing he expects from God ; a victo¬
ry over Satan. If he mean primarily those false
doctrines and seducing spirits spoken of before, of
which Satan was the prime founder and author, yet,
doubtless, it comprehends all the other designs and
devices of Satan against souls, to defile, disturb, and
destroy them ; all his attempts to keep us from the
purity of heaven, the peace of heaven here, and the
possession of heaven hereafter. Satan tempting and
troubling, acting as a deceiver and as a destroyer,
the God of peace will bruise under our feet. He
had cautioned them before against simplicity : now
they, being conscious of their own great weakness
and folly, might think, “How shall we evade and
escape these snares that are laid for us ? Will not
these adversaries of our souls be at length too hard
for us?” “No,” says he, “fear not; though you
cannot overcome in your own strength and wisdom,
et the God of peace will do it for you ; and through
im that loved us we shall be more than conque¬
rors. ”
[1.] The victory shall be complete; He shall
bruise Satan under your feet ; plainly alluding to the
first promise of the Messiah made in paradise, (Gen.
3. 15. ) that the seed of the woman should break the
serpent’s head ; which is in the fulfilling every day,
while the saints are enabled to resist and overcome
the temptations of Satan ; and will be perfectly ful¬
filled, when, in spite of all the powers of darkness,
all that belong to the election of grace shall be
brought triumphantly to glory. When Joshua had
conquered the kings of Canaan, he called the cap¬
tains of Israel to set their feet upon the necks of
those kings; (Josh. 10. 24.) so will Christ, our
Joshua, enable all his faithful servants and soldiers
to set their feet upon Satan’s neck, to trample upon,
and triumph over, their spiritual enemies. Christ
hath overcome for us, disarmed the strong man
armed, broken his power, and we have nothing to
do hut to pursue the victory and divide the spoil.
Let this quicken us to our spiritual conflict, to fight
the good fight of faith ; we have to do with a con¬
quered enemy, and the victory will be perfect shortly.
[2.] The victory shall be speedy ; He shall do it
shortly. Yet a little while, and he that shall come
will come. He hath said it, Behold, I come quickly.
When Satan seems to have prevailed, and we are
ready to give up all for gone, then will the God of
peace cut the work short in righteousness. If will
encourage soldiers, when they know the war will be
at an end quickly, in such a victory. Some refer it
to the happy period of their contentions in true love
and unity ; others to the period of the church’s per¬
secutions in the conversion of the powers of the em¬
pire to Christianity, when the bloodv enemies of the
church were subdued and trampled on by Constan¬
tine, and the church under his government ; it is
rather to be applied to the victory which all the
saints shall have over Satan, when they come to hea¬
ven, and shall be for ever out of his reach ; together
with the present victories which through grace they
obtain in earnest of that. Hold out therefore, faith
and patience, yet a little while ; when we are once
got through the Red sea, we shall see our spiritual
enemies dead on the shore, and triumphantly sing
the song of Moses, and the song of the Lamb.
To this therefore he subjoins the benediction,
The grace of our Lord Jesus Christ be with you ;
the good will of Christ toward you, the good work of
Christ in you. This will be the best preservative
against the snares of heretics, and schismatics, and
false teachers. If the grace of Christ be with us,
who can be against us so as to prevail ? Be strong
therefore in the grace which is in Christ Jesus. Paul,
not only as a friend, but as a minister and an apostle,
who had received grace for grace, thus with au¬
thority blesses them with this blessing, and repeats
it, v. 24
21. Timotheus my work-fellow, and Lu¬
cius, and Jason, and Sosipater, my kins-
396
ROMANS, XVI.
men, salute you. 22. I Tertius, who wrote
this epistle, salute you in the Lord. 23.
Gaius, my host, and of the whole church,
saluteth you. Erastus, the chamberlain of
the city, saluteth you, and Quartus a bro¬
ther. 24. The grace of our Lord Jesus
Christ be with you all. Amen.
As the apostle had before sent his own salutations
to many of this church, and that of the churches
round him to them all ; he here adds an affectionate
remembrance of them from some particular per¬
sons who were now with him, the better to promote
acquaintance and fellowship among distant saints ;
and that the subscribing of these worthy names,
known to them, might the more recommend this
epistle. He mentions,
1. Some that were his particular friends, and,
probably, known to the Roman Christians; Timo-
theus my work-fellow. Paul sometimes calls Timo¬
thy his son, as an inferior ; but here he styles him
his work-fellow, as one equal with him ; such a re¬
spect does he put upon him : and Lucius, probably
Lucius of Cyrene, a noted man in the church of
Antioch, (Acts 13. 1.) as Jason was at Thessalonica,
where he suffered for entertaining Paul, (Acts 17.
5, 6.) and Sosipater, supposed to be the same with
So/iater of Berea , mentioned Acts 20. 4. These
last Paul calls his kinsmen; not only more largely,
as they were Jews, but as they were in blood or
affinity nearly allied to him. It seems, Paul was of
a good family, that he met with so many of his kin¬
dred in several places. It is a very great comfort to
see the holiness and usefulness of our kindred.
2. One that was Paul’s amanuensis; ( v . 22.) I
Tertius, who wrote this epistle. Paul made use of a
scribe, not out of state, or idleness, but 'because he
wrote a bad hand, which was not very legible, which
he excuses, when he wrote to the Galatians with his
own hand, Gal. 6. 11. ypd/u/umri — with what
kind of letters. Perhaps this Tertius was the same
with Silas ; for Silas (as some think) signifies the
third in Hebrew, as Tertius in Latin. Tertius either
wrote as Paul dictated, or transcribed it fair over
out of Paul’s foul copy. The least piece of service
done to the church, and the ministers of the church,
shall not pass without a remembrance and a recom¬
pense. It was an honour to Tertius, that he had a
hand, though but as a scribe, in writing this epistle.
3. Some others that were of note among the Chris¬
tians; ( v . 23.) Gaius my host. It is uncertain
whether this was Gaius of Derbe, (Acts 20. 4.) or
Gaius of Macedonia, (Acts 19. 29.) or rather Gaius
of Corinth ; (1 Cor. 1. 14.) and whether any of these
was he to whom John wrote his third epistle. How¬
ever, Paul commends him for his great hospitality ;
not only my host, but of the whole church ; one that
entertained them all, as there was occasion, opened
his doors to their church-meetings, and eased the
rest of the church by his readiness to treat all Chris¬
tian strangers that came to them.
Erastus, the chamberlain of the city, is another;
he means of the city of Corinth, whence this epistle
was dated. It seems, he was a person of honour and
account, one in public place, steward or treasurer.
Not many mighty, not many noble, are called, but
some are. His estate, and honour, and employ¬
ment, did not take him off from attending on Paul,
and laying out himself for the good of the church, it
should seem, in the work of the ministry ; for he is
joined with Timothy', (Acts 19. 22.) and is men¬
tioned 2 Tim. 4. 20. It was no disparagement to the
chamberlain of the city, to be a preacher of the gos¬
pel of Christ. Quartus is likewise mentioned, and
called a brother ; for as one is our Father, even
Christ, so all we are brethren
25. Now to him who is of power to sta-
blish you according to my gospel, and the
preaching of Jesus Christ, (according to the
revelation of the mystery, which was kept
secret since the world began, 26. But now
is made manifest, and by the scriptures of
the prophets, according to the command¬
ment of the everlasting God, made known
to all nations for the obedience of faith,)
27. To God only wise, be glory through
Jesus Christ for ever. Amen.
Here the apostle solemnly closes his epistle with a
magnificent ascription of glory to the blessed God,
as one that terminated all in the praise and glory of
God, and studied to return all to him, seeing all is of
him, and from him. He does, as it were, breathe
out his soul to these Romans in the praise of God,
choosing to make that the end of his epistle, which
he made the end of his life. Observe here,
I. A description of the gospel of God, which
comes in in a parenthesis; having occasion to speak
of it, as the means by which the power of God sta-
blishes souls, and the rule of that establishment ; To
stablish you according to my gospel. Paul calls it
his gospel, because he was the preacher of it, and
because he did so much glory in it. Some think he
means especially that declaration, explication, and
application, of the doctrine of the gospel, which he
had now made in this epistle : but it rather takes in
all the preaching and writing of the apostles, among
whom Paul was a principal labourer. Through
their word, (John 17. 20.) the word committed to
them. Ministers are the ambassadors, and the gos¬
pel is their embassy. Paul had his head and heart
so full of the gospel, that he could scarcely mention
it without a digression to set forth the nature and ex¬
cellency of it.
1. It is the preaching of Jesus Christ. Christ
was the Preacher of it himself ; it began to be spoken
by the Lord, Heb. 2. 3. So pleased was Christ with
his undertaking for our salvation, that he would him¬
self be the Publisher of it. Or, Christ is the Sub¬
ject-matter of it ; the sum and substance of the
whole gospel was Jesus Christ, and him crucified.
We preach not ourselves, says Paul, but Christ Jesus
the Lord. That which stablishes souls, is, the plain
preaching of Jesus Christ.
2. It is the revelation of the mysteiny which was
kept secret since the world began, and by the scrip¬
tures of the prophets made known. The subject-
matter of the gospel is a mystery ; our redemption
and salvation by Jesus Christ, in the foundation,
method, and fruits of it, are, without controversy, a
great mystery of godliness, 1 Tim. 3. 16. This
speaks the honour of the gospel ; it is no vulgar com¬
mon thing, hammered out by any human wit, but it
is the admirable product of the eternal wisdom and
counsel of God, and has in it such an unconceivable
height, such an unfathomable depth, as pass know¬
ledge. It is a mystery which the angels desire to
look into, and cannot find the bottom of. And yet,
blessed be God, there is as much of this mystery
made plain as will suffice to bring us to heaven, if
we do not wilfully neglect so great salvation. Now,
(1.) This mystery was kept secret since the world
began; ctiuvioH o-itrty xpiiiv. It was wrapped
up in silence from eternity ; so some ; a temporibus
seternis ; it is no new and upstart notion, no late in¬
vention, but took rise from the days of eternity and
the purposes of God’s everlasting love. Before the
foundation of the world was laid, this mystery was
hid in God, Eph. 3. 9. Or, since the world began,
so we translate it ; during all the times of the Old
397
ROMANS, XVI.
Testament, this mysteiy was comparatively kept
secret in the types and shadows of the ceremonial
law, and the dark predictions of the prophets, which
pointed at it, but so that they could not steadfastly
look to the end of those things, 2 Cor. 3. 13. Thus
it was hid from ages and .generations, even among
the Jews ; much more among the Gentiles that sat
in darkness, and had no notices at all of it. Even
the disciples of Christ themselves, before his resur¬
rection and ascension, were very much in the dark
about the mystery of redemption, and their notion
of it was very much clouded and confused ; such a
secret was it for many ages. But,
(2. ) It is now made manifest. The veil is rent,
the shadows of the evening are done away, and life
and immortality are brought to light by the gospel,
and the Sun of righteousness is risen upon the world.
Paul does not pretend to have the monopoly of this
discovery, as if he alone knew it ; no, it is made
manifest to many others.
But hpw is it made manifest by the scriptures of
the firofihets ? Surely, because now the event had
given the best exposition to the prophecies of the
Old Testament. Being accomplished, they were ex¬
plained. The preaching of the prophets, as far as it
related to this mystery, was dark and unintelligible
in a great measure, in the ages wherein they lived ;
but the scriptures of the prophets, that which they
left in writing, is now not only made plain in itself,
but by it this mystery is made known to all nations.
The bid Testament does not only borrow light from,
but return light to, the revelation of the New Testa¬
ment. If the New Testament explains the Old, the
Old Testament, by way of requital, very much il¬
lustrates the New. Thus the Old Testament pro¬
phets prophesy again, now their prophecies are ful¬
filled, before many people, and nations, and tongues.
I refer to Rev. 10. 11. which this explains. Now
Christ appears to have been the Treasure hid in the
field of the Old Testament. To him bear all the
prophets witness. See Luke 24. 27.
(3.) It is manifested according to the command¬
ment of the everlasting God, the purpose, counsel,
and decree, of God from eternity ; and the commis¬
sion and appointment given first to Christ, and then
to the apostles, in the fulness of time. They re¬
ceived commandment from the Father, to do what
they did in preaching the gospel. Lest any should
object, “ \\ hy was this mystery kept secret so long,
and why made manifest now ?” He resolves it into
the will of God, who is an absolute Sovereign, and
gives not account of any of his matters. The com¬
mandment of the everlasting God was enough to
bear out the apostles and ministers of the gospel in
their preaching.
The everlasting God. This attribute of eternity
is here given to God very emphatically. [1.] He is
from everlasting ; which intimates that, though he
had kept this mystery secret since the world began,
and had but lately revealed it, yet he had framed and
contrived it from everlasting, before the worlds
were. The oaths and covenants in the written word,
are but the copy of the oath and covenant which
were between the Father and the Son from eternity :
those the extracts, these the original. And, [2.]
He is to everlasting; intimating the eternal continu¬
ance of this revelation, and its eternal consequence
to us. We must never look for any new revelation,
but abide by this, for this is according to the com¬
mandment of the everlasting God. Christ in the
gospel, is the same yesterday, to-day, and for ever.
(4.) It is made known to all nations for the obe¬
dience of faith. The extent of this revelation he
otten takes notice of ; that whereas hitherto in Judah
only God was known, now Christ is Salvation to the
ends of the earth, to all nations. And the design and
intention of it is very observable ; it is for the obe¬
dience of faith ; that they might believe and obey it,
receive it, and be ruled by it. The gospel is re¬
vealed, not to be talked of and disputed about, but to
be submitted to. The obedience of faith is that obe¬
dience which is paid to the word ot faith, (see that
phrase. Acts 6. 7.) and which is produced by the
grace of faith. See here what is the right faith —
even that which works in obedience ; and what is the
right obedience — even that which springs from
faith ; and what is the design of the gospel — to bring
us to both.
II. A doxology to that God whose gospel it is ;
ascribing glory to him for ever, (v. 27. ) acknow -
ledging that he is a glorious God, and adoring him
accordingly, with the most awful affections ; desiring
and longing to be at this work with the holy angels,
where we shall be doing it to eternity.
This is praising God, ascribing glory to him for
ever. Observe,
1. The matter of this praise. In thanking God,
we fasten upon his favours to us ; in praising and ador¬
ing God, we fasten upon his perfections in himself.
Two of his principal attributes are here taken no¬
tice of.
(1.) His power; (v. 25.) To him that is of power
to stablish you. It is no less than a divine power
that stablishes the saints. Considering the disposi¬
tion that is in them to fall, the industry of their spi¬
ritual enemies that seek to overthrow them, and the
shaking times into which their lot is cast, no less
than an almighty power will stablish them.
That power of God, which is put forth for the es¬
tablishment of the saints, is, and ought to be, the
matter of our praise, as Jude v. 24. To him that is
able to keep you from falling. In giving God the
glory of this power, we may, and must, take to our¬
selves the comfort of it ; that, whatever our doubts,
and difficulties, and fears, may be, our God, whom
we serve, is of power to stablish us. See 1 Pet. 1. 5.
John 10. 29.
(2.) His wisdom ; (v. 27.) To God only wise.
Power to effect without wisdom to contrive, and
wisdom to contrive without power to effect, are alike
vain and fruitless ; but both together, and both infi¬
nite, make a perfect being. He is only wise ; not the
Father only wise, exclusive of the Son, but Father,
Son, and Holy Ghost, three persons, and one God,
only wise, compared with the creatures. Man, the
wisest of all the creatures in the lower world, is born
like a wild ass’s colt ; nay, the angels themselves are
charged with folly, in comparison with God. He
only is perfectly and infallibly wise; he only is ori¬
ginally wise, in and of himself ; for he is the Spring
and Fountain of all the wisdom of the creatures ; the
Father of all the lights of wisdom that any creature
can pretend to ; (James 1. 17.) with him are strength
and wisdom, the deceived and deceiver are his.
2. The Mediator of this praise ; through Jesus
Christ. To God only 7 vise through Jesus Christ ; so
some. It is in and through Christ that God is mani
fested to the world as the only wise God ; for he is
the Wisdom of God, and the Power of God. Or
rather, as we read it, glory through Jesus Christ.
All the glory that passes from fallen man to God, so
as to be accepted of him, must go through the hands
of the Lord Jesus, in whom alone it is that our per¬
sons and performances are, or can be, pleasing to
God. Of his righteousness therefore we must make
mention, even ot his only ; who, as he is the Media
tor of all our prayers, so he is, and I believe will be,
to eternity, the Mediator of all our praises.
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
FIRST EPISTLE
OF
ST. PAUL TO THE CORINTHIANS.
Completed, by Mr. Simon Brown.
CORINTH was a principal city of Greece, in that particular division of it which was called Achaia. It
was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the south
ern side, and had two ports adjoining ; one at the bottom of the Corinthian gulf, called Le-chseum , not far
from the city, from whence they traded to Italy and the west ; the other, at the bottom of the Sinus
Saronicus, called Cenchrea, at a more remote distance, from whence they traded to Asia. From this
situation, it is no wonder that Corinth should be a place of great trade and wealth. And as affluence is
apt to produce luxury of all kinds ; neither is it to be wondered at, if a place so famous for wealth and
arts, should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a
Corinthian woman was a proverbial phrase for a strumpet, and jcs/>ivS-<d£*<i', KcpivS-ido-ur&ai — to play the
Corinthian , is to play the whore, or indulge whorish inclinations. Yet in this lewd citv did Paul, by the
blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems
very probable from the history of this matter, Acts 18. 1 — 18. compared with some passages in this
epistle, particularly ch. 12. 2. where the apostle tells them, Ye know that ye were Gentiles carried away
to those dumb idols even as ye were led ; though it is not improbable that many Jewish converts might
be also among them ; for we are told that Cris/ws, the chief rider of the synagogue, believed on the Lord,
with all his house. Acts 18. 8. He continued in this city near two years, as is plain from Acts 18. 11,
and 18. compared, and laboured with great success, being encouraged by a divine vision, assuring him
God had much people in that city, Acts 18. 9, 10. Nor did he use to stay long in a place, where his
ministry met not with acceptance and success.
Some time after he left them, lie wrote this epistle to them, to water what he had planted, and rectify some
gross disorders, which during his absence had been introduced, partly from the interest some false
teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and
tnanners, that had not been thoroughly purged out by the Christian principles they had entertained. And
it is but too visible how much their wealth had helped to corrupt their manners, from the several faults
for which the apostle reprehends them. Pride, avarice, luxury, lust, (the natural offspring of a carnal
and corrupt mind,) are all fed and prompted by outward affluence. And with all these, either the bodv
of this people, or some pai-ticular persons among them, are here charged by the apostle. Their pride
discovered itself in their sidings and factions, anil the notorious disorders they committed in the exercise
of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had
into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhe¬
toricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise
the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing
temper, nor please the ear with artful speeches, and a flow of fine words. Their avarice was manifest
in their law-suits and litigations about meum — mine, and tuum — thine, before heathen judges. Their
luxury appeared in more instances than one, in their dress, in their debauching themselves even at the
Lord’s table, where the rich, who were most faulty on this account, were guilty also of a very proud and
criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance,
such as had not been named among the Gentiles, not spoken of without detestation— that a man should
have his father’s wife, either as his wife, or so as to commit fornication with her. T his indeed seems to
have been the fault of a particular person ; but the whole church were to blame that they had this crime
in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a
behaviour among them. Rut theirparticipation in his sin was yet greater, if, as some of the ancients tell
us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is
plain from other passages of the epistle, that they were not so entirely free from their former lewd in¬
clinations, as not to need very strict cautions and strong arguments against fornication : see ch. 6. 9 — 20.
The pride of their learning had also carried many of them so far, as to disbelieve or dispute against the
doctrine of the resurrection. It is not improbable, that they treated this question problematically, as
they did many questions in philosophy, and tried their skill b'v arguing it pro and con.
399
I. CORINTHIANS, I.
It is manifest from this state of things, that there was much that deserved reprehension, and needed cor¬
rection, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets him¬
self to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority,
as became one in so elevated and important a station in the church. After a short introduction at the
beginning of the epistle, he first blames thepi for their discord and factions, enters into the original and
source of them, shews them how much pride and vanity, and the affectation of science and learning, and
eloquence, flattered by false teachers, contributed to the scandalous schism ; and prescribes humility,
and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and
internal illumination, as a remedy for the evils that abounded amongst them. He shews them the vanity
of their pretended science and eloquence on many accounts. This he does through the first four chap¬
ters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among
them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem,
and head of one party at least among them. The apostle seems to tax them with being puffed up on his
account, ch. 5. 2. In the sixth chapter, he blames them for their law-suits carried on before heathen
judges, when the disputes about property should have been amicably determined amongst themselves ;
and in the close of the chapter warns them against the sin of fornication, and urges his caution with va¬
riety of arguments. In the seventh chapter, he gives advice upon a case of conscience, which some of
that church had proposed to him in an epistle, about marriage ; and shews it to be appointed of God, as
a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a
Heathen, when the other became a Christian ; and, in short, that Christianity made no change in men’s
civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to
the Corinthians’ inquiries. In the eighth, he directs them about meats ottered to idols, and cautions them
against abusing their Christian liberty. From whence he also takes occasion, in the ninth chapter, to
expatiate a little on his own conduct upon this head of liberty. For though he might have insisted on a
maintenance from the churches where he ministered, he waved this demand, that he might make the
gosfiet of Christ without charge: and did in other things comply with, and suit himself to, the tempers
and circumstances of those among whom he laboured, for their good. In the tenth chapter, he dis¬
suades them, from the example of the Jews, against having communion with idolaters, by eating of their
sacrifices, inasmuch as they could not be at once partakers of the Lord’s table and the table of devils ;
though they were not bound to inquire concerning meat sold in the shambles, or set before them at a
feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat
without asking questions. In the eleventh chapter, he gives direction about their habit in public worship,
blames them for their gross irregularities and scandalous disorders in receiving the Lord’s supper, and
solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter, he enters on
the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon
which they were not a little elated. He tells them, in this chapter, that all came from the same Original,
and were all directed to the same end. They issued from one Spirit, and were intended for the good of
the church, and must be abused when they were not made to minister to this purpose. Toward the close,
he informs them, that they were indeed valuable gifts, but he could recommend to them somewhat far
more excellent. Upon which, he breaks out, in the thirteenth chapter, into the commendation and cha¬
racters of charity. And then, in the fourteenth, directs them how to keep up decency and order in the
churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular,
through pride of their gifts, and a vanity of shewing them. The fifteenth chapter is taken up in con¬
firming and explaining the great doctrine of the resurrection. The last chapter consists of some par¬
ticular advices and salutations ; and thus the epistle closes.
I. CORINTHIANS, I.
CHAP. I.
In this chapter, we have, I. The preface or introduction to
the whole epistle, v. 1 . .9. II. One principal occasion of
writing it hinted, that is, their divisions, and the original of
them, v. 10.. 13. III. An account of Paul’s ministry among
them, which was principally preaching the gospel, v.
14 . . 17. IV. The manner wherein he preached the gospel,
and the different success of it, with an account how admi¬
rably it was fitted to bring glory to God, and beat down the
pride and vanity of men, v. 17, to the end.
1. T)AUL, called to be an apostle of Jesus
A Christ, through the will of God, and
Sosthenes our brother, 2. Unto the church
of God which is at Corinth, to them that
are sanctified in Christ Jesus, called to be
saints, with all that in everyplace call upon
the name of Jesus Christ our Lord, both
their’s and our’s. 3. Grace be unto you,
and peace, from God our Father, and from
the Lord Jesus Christ. 4. I thank my God
always on your behalf, for the grace of God
which is given you by Jesus Christ; 5. That
in every thing ye are enriched by him, in
all utterance, and in all knowledge; 6. Even
as the testimony of Christ was confirmed in
you. 7. So that ye come behind in no gift;
waiting for the coming of our Lord Jesus
Christ: 8. Who shall also confirm you unto
the end, that ye maybe blameless in the day
of our Lord Jesus Christ. 9. God is faith¬
fully whom ye were called unto the fellow¬
ship of his son Jesus Christ our Lord.
We have here the apostle’s preface to his whole
epistle ; in which we may take notice,
I. Of the inscrifition ; in which, according to the
custom of writing letters then, the name of the per
son by whom it was written, and the persons to
whom it was written, are both inserted.
1. It is an epistle from Paul, the apostle of the
Gentiles, to the church of Corinth, which himself
had planted, though there were some among them,
400
I. CORINTHIANS, I.
that now questioned his apostleship, ( ch . 9. 1, 2.)
and vilified his ministry, 2 Cor. 10. 10. The most
faithful and useful ministers are not secure from this
contempt. He begins with challenging this charac¬
ter. Paul, called to be an a/iostle of Jesus Christ,
through the will of God. He had not taken this
honour to himself, but had a divine commission for
it. It was proper at any time, but necessary at this
time, to assert his character, and magnify his office ;
when false teachers made a merit of running him
down, and their giddy and deluded followers were
so apt to set them up in competition Avith him. It
was not pride in Paul, but faithfulness to his trust,
in this juncture, to maintain his apostolical character
and authority. And to make this more fully ap¬
pear, he joins Sosthenes with him in writing, who
was a minister of a lower rank. Paul, and Sosthenes
his brother, not a fellow-apostle, but a fellow-minis¬
ter : once a ruler of a Jewish synagogue, afterward
a convert to Christianity : a Corinthian by birth, as
is most probable, and dear to this people ; for which
reason, Paul, to ingratiate himself with them, joins
him with himself in his first salutations. There is
no reason to suppose he was made a partaker of the
apostle’s inspiration for which reason he speaks,
through the rest of the epistle, in his own name, and
in the singular number. Paul did not in any case
lessen his apostolical authority, and yet he was
ready upon all occasions to do a kind and conde¬
scending thing, for their good, to whom he minis¬
tered.
2. The persons to whom this epistle was directed,
are, the church of God that was at Corinth, sanctified
in Christ Jesus, and called to be saints. All Chris¬
tians are thus far sanctified in Christ Jesus — that
they are by baptism dedicated and devoted to him,
they are under strict obligations to be holy, and
they make profession of real sanctity. If they be
not truly holy, it is their own fault and reproach.
Note, It is the design of Christianity to sanctify us
in Christ. He gave himself for us, to redeem us
from all iniquity, and purify us to himself a pecu¬
liar people, zealous of goocl works. In conjunction
with the church at Corinth, he directs the epistle
to all that in every place call on the name of Christ
Jesus our Lord, both their's aud our's. Hereby
Christians are distinguished from the profane and
atheistical — that they dare not live without prayer :
and hereby they are distinguished from Jews and
Pagans — that they call on the name of Christ. He
is their common Head and Lord. Observe, In
every place, in the Christian world, there are some
that call on the name of Christ. God hath a rem¬
nant in all places ; and we should have a common
concern for, and hold communion with, all that call
on Christ’s name.
II. Of the apostolical benediction ; Grace be to you,
and peace, from God our Father, and from the
Lord Jesus Christ. An apostle of the Prince of
peace must be a messenger and minister of peace.
This blessing the gospel brings with it, and this
blessing every preacher of the gospel should heartily
wish and pray may be the lot of all among whom
he ministers. Grace and peace ; the favour of God,
and reconciliation to him. It is indeed the summary
of all blessings. The Lord lift up his countenance
upon thee, and give thee peace, was the form of be-
nediction under the Old Testament; (Numb. 6. 26.)
but this advantage we have by the gospel,
1. That we are directed how to obtain that peace
from God : it is in and by Christ. Sinners can have
no peace with God, nor any good from him, but
through Christ.
2. We are told what must qualify us for this peace ;
namely, grace: first grace, and then peace. God
first reconciles sinners to himself, before he bestows
his peace upon them.
III. Of the apostle’s thanksgiving to God on their
behalf. Paul begins most of his epistles with thanks¬
giving to God for his friends, and prayer for them.
Note, The best way of manifesting our affection to
our friends, is, by praying and giving thanks for
them. It is one branch of the communion of saints,
to give thanks to God mutually for our gifts, graces,
and comforts. He gives thanks,
(1.) For their conversion to the faith of Christ ;
that grace was given them by Jesus Christ, v. 4.
He is the great Procurer and Disposer of the favours
of God. Those who are united to him bv faith, and
made to partake of his Spirit and merits, are the
objects of divine favour. God loves them, bears
them hearty good-will, and bestows on them his
fatherly smiles and blessings.
(2.) For the abundance of their spiritual gifts.
This the church of Corinth was famous for. They
did not come behind any of the churches in any gift,
v. 7. He specifies utterance and knowledge, v. 5.
Where God has given these two gifts, he has given
great capacity for usefulness. Many have the flower
of utterance, that have not the root of knowledge ;
and their converse is barren. Many have the trea¬
sure of knowledge, and want utterance to employ it
for the good of others ; and then it is in a manner
wrapped up in a napkin. But where God gives
both, a man is qualified for eminent usefulness.
When the church of Corinth was enriched with alt
utterance, and all knowledge, it was fit that a large
tribute of praise should be rendered to God ; espe¬
cially when these gifts were a testimony to the truth
of the Christian doctrine, a confirmation of the tes¬
timony of Christ among them, v. 6. They were
signs and wonders, and gifts of the Holy Ghost, by
which God did bear witness to the apostles, both to
their mission and doctrine ; (Heb. 2. 4.) so that the
more plentifully they were poured forth on any
church, the more full attestation was given to that
doctrine which was delivered by the apostles ; the
more confirming evidence they had of their divine
mission. And it is no wonder, that when they had
such foundation for their faith, they should live in
expectation of the coming of their Lord Jesus Christ,
v. 7. It is the character of Christians, that they
wait for Christ’s second coming; all our religion
hath regard to that : we believe it, and hope for it,
and it is the business of our lives to prepare for it, if
we are Christians indeed. And the more confirmed
we are in the Christian faith, the more firm is our
belief of our Lord’s second coming, and the more
earnest our expectation of it.
IV. Of the encouraging hopes the apostle had of
them for the time to come, founded on the power and
love of Christ, and the faithfulness of God, T’. 8, 9.
He who had begun a good work in them, and carried
it on thus far, would not leave it unfinished. Those
that wait for the coming of our Lord Jesus Christ,
will be kept by him, aud confirmed to the end ; and
those that are so, will be blameless in the day of
Christ: not upon the foot of strict justice, but gra¬
cious absolution ; not in rigour of law, but from rich
and free grace. How desirable is it to be confirmed
and kept of Christ for such a purpose as this ! How
glorious are the hopes of such a privilege, whether
for ourselves or others ' To be kept by the power
of Christ from the power of our own corruptions
and Satan’s temptations, that we may appear with¬
out blame in the great day ! O glorious expectation,
especially when the faithfulness of God comes in to
support our hopes ! He who hath called us info the
fellowship of his Son, is faithful, and will do it, 1
Thess. 5. 24. He who hath brought us into near
and dear relation to Christ, into sweet and intimate
communion with Christ, is faithful ; he may be
trusted with our dearest concerns. Those that
come at his call, shall never be disappointed in their
401
I. CORINTHIANS, 1.
hopes in lnm. If we approve ourselves faithful to
G >cl, we shall never find him unfaithful to us. He
will not suffer his faithfulness to fail, Ps. 89. 33.
10. Now I beseech you, brethren, by the
name of our Lord Jesus Christ, that ye all
speak the same thing, and that there be no
divisions among you; but that ye be per¬
fectly joined together in the same mind, and
in the same judgment. 11. For it hath
been declared unto me of you, my brethren,
by them who are of the house of Chloe, that
there are contentions among you. 1 2. Now
this l say, that every one of you saith, I am
•of Paul; and I of Apollos; and 1 of Ce¬
phas; and l of Christ. 13. Is Christ di¬
vided? Was Paul crucified for you? Or
were ye baptized in the name of Paul ?
Here the apostle enters on his subject.
I. He exhorts them to unity and brotherly love,
and reproves them for their divisions. He had re¬
ceived an account from some that wished them well,
of some unhappy differences among them. It was
neither ill-will to the church, nor to their ministers,
that prompted them to give this account ; but a kind
and prudent concern to have these heats qualified
by Paul’s interposition. He writes to them in a
very engaging way ; “ I beseech you, brethren, by
the name of our Lord Jesus Christ ; if you have any
regard to that dear and worthy name by which you
are called, be unanimous. Speak all the same thing ;
avoid divisions or schisms,” (as the original is,) “ that
is, all alienation of affection from each other. Be
perfectly joined together in the same mind, as far as
you can. In the great things of religion be of a
mind: but when there is not a unity of sentiment,
let there be a union of affections. The consideration
of being agreed in greater things, should extinguish
all feuds and divisions about lesser ones.”
II. He hints at the original of these contentions.
Pride lav at the bottom, and this made them fac¬
tious. Only of pride cometh contention, Prov. 13.
10. They quarrelled about their ministers. Paul
and Apollos were both faithful ministers of Jesus
Christ, and helpers of their faith and joy : but those
who were disposed to be contentious, broke into
parties, and set their ministers at the head of their
several factions: some cried up Paul, perhaps as
the most sublime and spiritual teacher ; others cried
up Apollos, perhaps as the most eloquent speaker;
some Cephas, or Peter, perhaps for the authority
of his age, or because he was the apostle of the cir¬
cumcision ; and some were for neither, but Christ
onlv. So liable are the best things in the world to
be corrupted, and the gospel and its institutions,
which are at perfect harmony with themselves and
one another, to be made the engines of variance, dis¬
cord, and contention. This is no reproach to our
religion, but a very melancholy evidence of the cor¬
ruption and depravity of human nature. Note, How
far will pride carry Christians in opposition to one
another ! Even so far as to set Christ and his own
apostles at .variance, and make them rivals and
competitors.
III. He expostulates with them upon their discord
and quarrels ; “ Is Christ divided ? No, there is but
one Christ, and therefore Christians should be of
one heart. Was Paul crucified for you ? Was he
your sacrifice and atonement ? Did I ever pretend
to be your saviour, or any more than his minister?
Or, were ye baptized in the name of Paul? Were
ve devoted to my service, or engaged to be my dis¬
ciples, by that sacred right ? Did I challenge that
Vol. vi. — 3 E
right in you, or dependence from you, as aie the
proper claims of your God and Redeemer?” No;
ministers, however instrumental they are of good to
us, are not to be put in Christ’s stead. They are
not to usurp Christ’s authority, nor encourage anv
thing in the people, that looks like transferring his
authority to them. He is our Saviour and Sacrifice,
he is our Lord and Guide. And happy were it for
the churches, if there were no name of distinction
among them, as Christ is not divided.
14. I thank God that I baptized none of
yon, hut Crispus and Gains; 1 5. Lest any
should say that 1 had baptized in niineowu
name. 1G. And I baptized also the house¬
hold of Stephanas: besides, I know nol
whether I baptized any other.
Here the apostle gives an account of his ministry
among them. He thanks God, he had baptized but
a few among them ; Crispus, who had been a ruler
of a synagogue at Corinth, (Acts 18. 8.) Gams, and
the household of Stephanas ; besides, he says he did
not remember he had baptized any. But how was
this a proper matter for thankfulness ? Was it not a
part of the apostolical commission to baptize ah na¬
tions? And could Paul give thanks to God for his
own neglect of duty ? He is not to be understood in
such a sense, as if he was thankful for not having
baptized at all, but for not having done it in present
circumstances, lest it should have had this very bad
construction put upon it — that he had baptized in his
own name, made disciples for himself, or set himself
up as the head of a sect. He left it to other minis¬
ters to baptize, while he set himself to more useful
work ; and filled up his time with preaching the
gospel. This he thought was more his business,
because the more important business of the two.
He had assistants that could baptize, when none
could discharge the other part of his office as well
as himself. In this’ sense he says, Christ sent him
not to baptize, but to preach the gospel ,- not so much
to baptize as to preach. Note, Ministers should
esteem themselves sent and set apart more espe¬
cially to that service in which Christ will be most
honoured, and the salvation of souls promoted, and
for which themselves are best fitted ; though no part
of their duty is to be neglected. The principal bu¬
siness Paul did among them, was, to preach ; to
preach the gospel, ( v . 17.) the cross, (v. 18.) Christ
crucified, v. 23. Ministers are the soldiers of
Christ, and are to erect and display the banner of
the cross. He did not preach his own fanev, but
the gospel ; the glad tidings of peace, and reconcili¬
ation to God, through the Mediation of a crucified
Redeemer. This is the sum and substance of the
gospel. Christ crucified is the foundation of all our
hopes, and the fountain of all our joys. By his death
we live. That is what Paul preached, what all
ministers should preach, and what all the saints live
upon.
17. For Christ sent me not to baptize,
but to preach the gospel : not with wisdom
of words, lest the cross of Christ should he
made of none effect. 1 8. For the preach¬
ing of the cross is to them that perish fool¬
ishness; but unto us who are saved it is
the power of God. 19. For it is written, I
will destroy the wisdom of the wise, and
will bring to nothing the understanding of
the prudent. 20. Where is the wise ?
Where is the scribe ? Where is the dis-
402
T. CORINTHIANS. I.
puter of this world ? Hath not God made ;
foolish the wisdom of this world ? 2 1 . F or
after that, in the wisdom of God, the world
by wisdom knew not God, it pleased God
by the foolishness of preaching to save them
that believe. 22. For the Jews require a
sign, and the Greeks seek after wisdom:
23. But we preach Christ crucified, unto
the Jews a stumbling-block, and unto the
Greeks foolishness; 24. But unto them who
are called, both Jews and Greeks, Christ
the power of God, and the wisdom of God.
25. Because the foolishness of God is wiser
than men; and the weakness of God is
stronger than men. 26. For ye see your
calling, brethren, how that not many wise
men after the flesh, not many mighty, not
many noble, are called: 27. But God hath
chosen the foolish things of the world to
confound the wise; and God hath chosen
the weak things of the world to confound
the things which are mighty; 23. And base
things of the world, and things which are
despised, hath God chosen, yea, and things
which are not, to bring to nought things
that are : 29. That no flesh should glory
in his presence. 30. But of him are ye in
Christ Jesus, who of God is made unto us
wisdom, and righteousness, and sanctifica¬
tion, and redemption: 31. That, according
as it is written, He that glorieth, let him
glory in the Lord.
We have here,
I. The manner in which Paul preached the gos¬
pel, and the cross of Christ ; Not with the wisdom
of words, (v. 17.) the enticing words of man’s wis¬
dom, ( ch . 2. 4.) the flourish of oratory, or the accu¬
racies of philosophical language, upon which the
Greeks so much prided themselves, and which seem
to have been the peculiar recommendations of some
of the heads of the faction in this church, that most
opposed this apostle. He did not preach the gospel
in this manner, lest the cross of Christ should be of
none effect ; lest the success should have been as¬
cribed to the force of art, and not of truth ; not to
the plain doctrine of a crucified Jesus, but to the
powerful oratory of those who spread it ; and hereby
the honour of the cross had been diminished or
eclipsed. Paul had been bred up himself in Jewish
learning at the feet of Gamaliel, but in preaching the
cross of Christ he laid his learning aside. He preach¬
ed a crucified Jesus in plain language, and told the
people that that Jesus who was crucified at Jerusa¬
lem, was the Son of God and Saviour of men ; and
that all who would be saved must repent of their
sins, and believe in him, and submit to his govern¬
ment and laws. This truth needed no artificial
dress, it shone out with the greatest majesty in its
own light, and prevailed in the world by its divine
authority, and the demonstration of the Sfiirit , with¬
out any human helps. The plain preaching of a
crucified Jesus was more powerful than all the ora¬
tory and philosophy of the heathen world.
II. We have the different effects of this preach¬
ing ; To them who perish it is foolishness, but to
them who are saved it is the power of God , v. 18.
It is to the Jews a stumbling-block, and to the
Greeks foolishness ; but unto them who are called,
both Jew's in id Greeks, Christ the {lower of God,
and the wisdom of God, v. 23, 24.
1. Christ crucified is a Stumbling-block to the
Jews. They could not get over it. They had a con¬
ceit that their expected Messiah was to be a great
temporal prince, and therefore would never own
one who made so mean an appearance in life, and
died so accursed a death, for their Deliverer and
King. They despised him, and looked upon him as
execrable, because he was hanged on a tree, and
because he did not gratify them with a sign to their
mind, though his divine power shone out in innumer
able miracles. The Jews require a sign, v. 22. See
Matt. 12. 38.
2. He was to the Greeks foolishness. They laugh
ed at the story of a crucified Saviour, and despised
the apostles’ way of telling it. They sought for wis¬
dom. They were men of wit and reading, men that
had cultivated arts and sciences, and had, for some
ages, been in a manner the very mint of knowledge
and learning. There was nothing in the plain doc¬
trine of the cross to suit their taste, or humour their
vanity, or gratify a curious and wrangling temper:
they entertained it therefore with scorn and con¬
tempt. What, hope to be saved by one that could
not save himself ! And trust in one who was con¬
demned and crucified for a malefactor, a Man of
mean birth and poor condition in life, and cut off by
so vile and opprobrious a death ! This was what
the pride of human reason and learning could not
relish. The Greeks thought it little better than
stupidity to receive such a doctrine, and pay this
high regard to such a person ; and thus were they
justly left to perish in their pride and obstinacy.
Note, It is just with God to leave those to them
selves, who pour such proud contempt on divine
wisdom and grace.
3. To them which are called and saved, he is the
Wisdom of God, and the Power of God. Those
who are called and sanctified, who receive the gos¬
pel, and are enlightened by the Spirit of God, dis¬
cern more glorious discoveries of God’s wisdom and
power in the doctrine of Christ crucified than in all
his other works. Note, Those who are saved, are
reconciled to the doctrine of the cross, and led into
an experimental acquaintance with the mysteries
of Christ crucified.
III. We have here the triumphs of the cross ovei
human wisdom ; according to the ancient prophecy,
(Isa. 29. 14.) I will destroy the wisdom of the wise,
and bring to nothing the understanding of the { iru -
dent. Where is the wise ? Where is the scribe?
Where is the disfiuter of this world? Hath not God
made foolish the wisdom of this world? v. 19, 20.
All the valued learning of this world was confound¬
ed, baffled, and eclipsed, by the Christian revela¬
tion, and the glorious triumphs of the cross. The
Heathen politicians and philosophers, the Jewish
rabbies and doctors, the curious searchers into the
secrets of nature, were all posed and put to a non-
filus. This scheme lay out of the reach of the
deepest statesmen and philosophers, and the great¬
est pretenders to learning both among the Jews and
Greeks. When God would save the world, he took
a way by himself ; and good reason, for the world by
wisdom knew not God, v. 21. All the boasted sci¬
ence of the heathen world did not, could not, effec¬
tually bring home the world to God. In spite of all
their wisdom, ignorance still prevailed, iniquity still
abounded. Men were puffed up by their imaginary
knowledge, and rather further alienated from God :
and therefore it fileased him, by the foolishness of
fireaching, to save them that believe. By the fool¬
ishness of fireaching — not such in truth, but in vul¬
gar reckoning.
1. The thing fireachcd was foolishness '.n the eyes
403
I. CORI AT
of worldly-wise men. Our living through one who
died, our being bless<$i by one who was made a curse,
our being justified by one who was himself con¬
demned, was all folly and inconsistency to men blind¬
ed with self-conceit, and wedded to their own pre¬
judices, and the boasted discoveries of their reason
and philosophy.
2. The manner of preaching the gospel was fool¬
ishness to them too. None of the famous men for
wisdom or eloquence were employed to plant the
church, or propagate the gospel. A few fishermen
were called out, and sent upon this errand. These
were commissioned to disciple the nations; the ves¬
sels chosen to convey the treasure of saving know¬
ledge to the world : there was nothing in them, that
at first view looked grand or august enough to come
from God ; and the proud pretenders to learning
and wisdom despised the doctrine for the sake of
those who dispensed it And yet the foolishness of
God is wiser than men, v. 25. Those methods of
divine conduct that vain men are apt to censure as
unwise and weak, have more true, solid, and suc¬
cessful wisdom in them, than all the learning and
wisdom that are among men ; “ Ye see your calling,
brethren, how that not many wise men after the flesh,
not many mighty, not many noble, are called, v. 26,
* cs’c. Ye see the state of Christianity ; not many men
of learning or authority, or honourable extraction,
are called. ” There is a great deal of meanness and
weakness in the outward appearance of our religion.
For,
(1.) Few of distinguished character in any of these
respects were chosen for the work of the ministry.
God did not choose philosophers, nor orators, nor
statesmen, nor men of wealth and power and interest
in the world, to publish the gospel of grace and
peace. Not the wise men after the flesh ; though
men would be apt to think that a reputation for wis¬
dom and learning might have contributed much to
the success of the gospel. Not the mighty and no¬
ble, however men might be apt to imagine that secu¬
lar pomp and power would make way for its recep¬
tion in the world. But God seeth not as man seeth :
He hath chosen the foolish things of the world, the
wf uk things of the world, the base and despicable
th ngs of the world, men of mean birth, of low rank,
o* no liberal education, to be the preacher ; of the
gospel, and planters of the church. His thoughts
are not as our thoughts, nor his ways as our ways.
He is a better Judge than we, what instruments and
measures will best serve the purposes of his glory.
(2.) Few of distinguished rank and character were
called to be Christians. As the preachers were poor
and mean, so generally were the converts. Few of
the wise, and mighty, and noble, embraced the doc¬
trine of the cross. The first Christians, both among
Jews and Greeks, were weak, and foolish, and base;
men of mean furniture as to their mental improve¬
ments, and very mean rank and condition as to their
outward estate : and yet what glorious discoveries
are there of divine wisdom in the whole scheme of
the gospel, and in this particular circumstance of its
success !
IV. We have an account how admirably all is
fitted,
1. To beat down the pride and vanity of men.
God hath chosen the foolish things of the world, to
ton found the wise ; men of no learning, to confound
the most learned . the weak things of the world, to
confound the mighty; men of mean rank and cir-
< umstances, to confound and prevail against all the
power and authority of earthly kings: and base
things, and things which are despised, things which
men have in the lowest esteem, or in the utmost con¬
tempt, to pour contempt and disgrace on all they
% alue and have in veneration : and things which are
not, to bring to nought , to abolish, things that are.
PHANS, II.
The conversion of the Gentiles, (of whom the Jews
had the most contemptuous? and vilifying thoughts,)
was to open a way to the abolishing of that constitu¬
tion of which they were so fond, and upon which
they valued themselves so much as for the sake of
it to despise the rest of the world. It is common ft r
the Jew's to speak of the Gentiles under this charac¬
ter, as things that are not. Thus, in the apocryphal
book of Esther, she is brought in praying that God
would not give his sceptre to them who are not, Es¬
ther 14. 11. Esdras, in one of the apocryphal books
under his name, speaks to God, of the heathen, as
those who are re fluted as nothing, 2 Esdras 6. 56,
57. And the apostle Paul seems to have this com¬
mon language of the Jews in his view, when he calls
Abraham the father of us all before him whom he
believed, God, who calleth those things that are not,
as though they wire, Rom. 4. 17. The gospel is
fitted to bring down the pride of both Jews and
Greeks, to shame the boasted science and learning
of the Greeks, and to take down that constitution
on which the Jews valued themselves, and despised
all the world besides ; that no flesh should glory in
his firesence, (it. 29.) that there might be no pre¬
tence for boasting. Divine wisdom alone had the
contrivance of the method of redemption ; Divine
grace alone revealed it, and made it known. It lav,
in both respects out of human reach. And the doc¬
trine and discovery prevailed, in spite of all the op¬
position it met with from human art or authority :
so effectually did God veil the glory and disgrace the
pride of man in all. The gospel-dispensation is a
contrivance to humble man. But,
2. It is as admirably fitted to glorify God. There
is a great deal of power and glory in the substance
and life of Christianity. Though the ministers were
poor and unlearned, and the converts generally of
the meanest rank, yet the hand of the Lord went
along with the preachers, and w'as mighty in the
hearts of the hearers : and Jesus Christ was made
both to ministers and Christians what was truly great
and honourable. All we have, we have front God
as the Fountain, and in and through Christ as the
Channel of conveyance. He is made of God to us
JVisdom, Righteousness, Sanctification, and Re¬
demption ; {v. 30. ) all we need, or can desire. We
are foolishness, ignorant and blind in the things of
God, with all our boasted knowledge ; and he is
made JVisdom to us. We are guilt)-, obnoxious to
justice ; and he is made Righteousness, cur great
Atonement and Sacrifice. We are depraved and
corrupt ; and he is made Sanctification, the Spring
of our spiritual life ; from him, the Head, it is com¬
municated to all the members of his mystical bociv
by his Holy Spirit. We are in bonds, and he is
made Redemption to us, our Saviour and Deliverer. 4
Observe, Where Christ is made Righteousness to
any soul, he is also made Sanctification. He nevei
discharges from the guilt of sin, without delivering
from the power of it ; and he is made Righteousnes-
and Sanctification, that he may in the end be made
complete Redemption, and free the soul from the
verv being of sin, and loose the body from the bonds
of the grave : and what is designed in all, is, that all
flesh may glory in the Lord, v. 31. Observe, It is
the will of God, that all our glorying should be in
the Lord : and our salvation being only through
Christ, it is thereby effectually provided it should
be so. Man is humbled, and God glorified and ex¬
alted, by the whole scheme.
CHAP. IT.
The apostle proceeds with his argument in this chapter, and,
I. Reminds the Corinthians of the plain manner wherein he
delivered the gospel to them, v. I . . 5. But yet, II. Shews
them that he had communicated to them a treasure of the
truest and highest wisdom ; such as exceeded all the at
104
I. CORINTHIANS, II.
tainmcnts of learned men ; such as could never have en- I
tered into the heart of man, if it had not been revealed ;
nor can be received and improved to salvation, but by the ;
light and influence of that Spirit who revealed it, v. 6, to
the end.
1. i ND 1, brethren, when I came to !
you, came not with excellency ol
speech or of wisdom, declaring unto you |
the testimony of God. 2. For I determined
not to know any thing among you, save
Jesus Christ, and him crucified. 3. And I
was with you in weakness, and in fear, and
in much trembling: 4. And my speech
and my preaching were not with enticing
words of man’s wisdom, but in demonstra¬
tion of the Spirit and of power: 5. That,
your faith should not stand in the wisdom
of men, but in the power of God.
In this passage the apostle pursues his design, and
reminds the Corinthians how he acted when he first
preached the gospel among them.
I. As to the matter or subject, he tells us, (y. 2.)
He determined to know nothing among them but Jesus
Christ, apd him crucified ; to make a shew of no other
knowledge than this ; to preach nothing, to discover
the knowledge of nothing, but Jesus Christ, and him ;
crucified. Note, Christ, in his person and offices, is
the Sum and Substance of the gospel, and ought to be
the great Subject of a gospel minister’s preaching.
His business is, to display the banner of the cross,
and invite people under it. Any one that heard Paul
preach, found him to harp so continually on this
string, that he would say he knew nothing but Christ,
and hint crucified. Whatever other knowledge he
had, this was the only knowledge he discovered,
and shewed himself concerned to propagate among
his hearers.
II. Tho manner wherein he preached Christ, is
here also observable.
1. Negatively. He came not among them with
excellency of speech or wisdom, v. 1. His speech and
preaching were not with enticing words of man’s
wisdom, v. 4. He did not affect to appear a fine
orator, or a deep philosopher ; nor did he insinuate
himself into their minds, by a flourish of words, or a
pompous shew of deep reason, and extraordinary
science and skill. He did not set himself to captivate
the ear by fine turns and eloquent expressions ; nor
please and entertain the fancy with lofty flights or
sublime notions. Neither his speech, nor the wis¬
dom he taught, savoured ot human skill : he learnt
both in another school. Divine wisdom needed not
to be set off with such human ornaments.
2. Positively. He came among them, declaring
the testimony of God, v. 1. He published a divine
revelation, and gave in sufficient vouchers for the au¬
thority of it, both by its consonancy to ancient pre¬
dictions, and by present miraculous operations ; and
there he left the matter. Ornaments of speech and
philosophical skill and argument could add no weight
to what came recommended by such authority. He
was also among them in weakness, and fear, and in
much trembling ; and yet his speech and preaching
were demonstration of the Spirit, and of power, v. 3,
4. His enemies in the church of Corinth spake very
contemptuously of him ; His bodily presence, say
they, is weak, and his speech contemptible, 2 Cor.
10. 10. Possibly, he had a little body, and a low
voice ; but though he had not so good an elocution
as some, it is plain that he was no mean speaker.
The men of Lystra looked on him to be the heathen
god Mercury, come down to them in the form of a
man, because he was the chief speaker, Acts 14.
12. Nor did he want courage or resolution to go
through his work ; he was in nothing terr / ed 'Ey
his adversaries. Yet he was no boaster, lie did
not proudly vaunt himself, like his opposers. He
acted in his office with much modesty, concern, and
care. He carried it with great humility among
them ; not as one grown vain with the honour and
authority conferred on him, but as one concerned to
approve himself faithful ; and fearful of himseif, lest
he should mismanage in his trust. Observe, None
know the fear and trembling of faithful ministers,
who are jealous over souls with a godly jealousy :
and a deep sense of their own weakness is the occa¬
sion of this fear and trembling. They know how
insufficient they are, and are theremre fearful for
themselves. But though Paul managed with this
modesty and concern, yet he spake with authority,
in the demonstration of the Sfiirit, and of power. He
preached the truths of Christ in their native dress,
with plainness of speech. He laid down the doc¬
trine as the Spirit delivered it ; and left the Spirit,
by his external operation in dgns and miracles, and
his internal influences on the hearts of men, to de¬
monstrate the truth of it, and procure its reception.
111. Here is the end mentioned for which he
preached Christ crucified in this manner, That their
faith should not stand in the wisdom of man, but the
power of God; (y. 5.) that they might not be drawn
by human motives, or overcome by mere human
arguments, lest it should be said that either rhetoric
or logic had made them Christians. But when no¬
thing but Christ crucified was plainly preached, the
success must be entirely attributed to a divine power
accompanying the word. Their faith must be found¬
ed, not on human wisdom, but divine evidence and
operation. The gospel was so preached, that God
might appear and be glorified in all.
6. Howbeit we speak wisdom among
them that are perfect : yet not the wisdom
of this world, nor of the princes of this world,
that come to nought : 7. But we spenk the
wisdom of God in a mystery, even the hid¬
den wisdom , which God ordained before the
world unto our glory : 8. Which none of
the princes of this world knew : for had they
known it, they would not have crucified the
j Lord of glory. 9. But as it is written, Eye
hath not seen, nor ear heard, neither have
entered into the heart of man, the things
which God hath prepared for them that love
him. 10. But God hath revealed them unto
us by his Spirit : for the Spirit searcheth all
things, yea, the deep things of God. 1 1 . For
what man knoweth the things of a man, save
the spirit of man which is in him ? Even
so the things of God knoweth no man, but
the Spirit of God. 1 2. Now we have reeeiv-
5 ed, not the spirit of the world, but the Spirit
which is of God ; that we might know the
things that are freely given to us of God.
13. Which things also we speak, not in the
j words which man’s wisdom teacheth, but
which the Holy Ghost teacheth ; comparing
spiritual things with spiritual. 14. But the
natural man receiveth not the things of
the Spirit of God : for they are foolishness
I unto him ; neither can he know them, be
405
T. CORIN'!
cause they are spiritually discerned. 15. But
he that is spiritual judgeth all things, yet he
himself' is judged of no mail. 16. For who
hath known the mind of the Lord, that he
may instruct him / But we have the mind
of Christ.
In this part of the chapter, the apostle shews
them tii t though he had not come to them with the I
excellency of human wisdom, with any of the boast- j
ed knowledge and literature of the Jews or Greeks, !
yet he had communicated to them a treasure of the !
truest and the highest wisdom ; We speak wisdom
among them who are perfect , (v. 6.) among them
who are well instructed in Christianity, and come !
to maturity in the things of God. They that re- !
ceive the doctrine as divine, and, having been il¬
luminated by the Holy Spirit, have looked well into
it, discover true wisdom in it. They take in not
only the plain history of Christ, and him crucified,
but discern thecleepand admirable designs of the
divine wisdom therein. Though what we preach
be foolishness to the world, it is wisdom to them.
They are made wise by it, and can discern wisdom I
in it. Note, Those who are wise themselves, are
the only proper judges of what is wisdom ; not :
indeed the wisdom of this world, nor of the princes |
of this world, but the wisdom of God in a mystery :
{y. 6, 7.) not worldly wisdom, but divine; not such
as the men of this world could have discovered,
nor such as wordly men, under the conduct of
pride, and passion, and appetite, and worldly inter¬
est, and destitute of the Spirit of God, can receive.
Note, How different is the judgment of God from
t i it of the world ! He seeth not as man seeth. The
wisdom he teaches is of a quite different kind from
what passes under that notion in the world. It is
not the wisdom of politicians, nor philosophers, nor
rabbies, (see v. 6.) not such as they teach, nor such
as they relish ; but the wisdom of Clod in a mystery,
the hidden wisdom of God; what he had a long time
kept to himself, and concealed from the world, and
the depth of which, now it is revealed, none but him¬
self can fathom. It is the mystery which hath been hid
from ages and generations, though now made mani-
fest to the saints; (Col. 1. 26.) hid in a manner entirely
from the heathen world, and made mysterious to the
Jews, by being wrapped up in dark types and distant !
prophecies, but revealed and made known to us by ;
the Spirit of God. Observe the privilege of those
who enjoy the gospel-revelation : to them types are
unveiled, mysteries made plain, prophecies inter-
preted, and the secret counsels of God published and
laid open. The wisdom of God in a mystery is now
made manifest to the saints. Now concerning this J
wisdom, observe,
I. The rise and original of it : it was ordained of
God, before the world, to our glory, v. 7. It
was ordained of God ; he had determined long ago
to reveal and make it known, from many ages past,
from the beginning, nay, from eternity ; and that to
our glory, the glory of us, either us apostles, or
us Christians. It was a great honour put upon the
apostles, to be intrusted with the revelation of this
wisdom. It was a great and honourable privilege
i >r Christians to have this glorious wisdom dis- |
i overed to them. And the wisdom of God disco-
' ered in the gospel, the divine wisdom taught by the
gospel, prepares for our everlasting glory and hap¬
piness in the world to come. The counsels of God !
concerning our redemption are dated from eternity,
and designed for the glory and happiness of the saints.
And what deep wisdom was in these counsels !
Note, The wisdom of God is both employed and dis¬
played for the honour of his saints ; employed from
eternity, and displayed in time, to make them glori-
III A NS, II.
ous both here and hereafter, in time and to eternity.
W hat honour does lie put on his saints !
11. 1 he ignorance of the great men of the world
about it: which none of the princes of this world knew;
(v. 8.) the principal men in authority and power, or
in wisdom and learning. The Roman governor, and
the guides and rulers of the Jewish church and
nation, seem to be the persons here chiefly meant.
1 hese were the / winces of this world, or this age,
who, had they known this true and heavenly wis¬
dom, would not have crucified the Lord of glory.
This Pilate and the Jewish rulers literally did, when
our Redeemer was crucified, upon the sentence of the
one, and the clamorous demands of the other. Ob¬
serve, Jesus Christ is the Lord of glory; a title much
too great for any creature to bear : and therefore was
lie hated, because he was not known. Had his cruci-
fiers known him, known who and what he was, they
would have withheld their impious hands, and not
have taken and slain him. This he pleaded with his
1' atlier for their pardon ; Father, forgive them, for
they know not what they do, Luke 23. 34. Note,
There are things which people would not do, if they
knew the wisdom of God in the great work of re¬
demption. They act as they do, because they are
blind or heedless. They know not the truth, of will
not attend to it.
III. It is such wisdom as could not have been dis¬
covered without a revelation ; according to what the
prophet Isaiah says, ( [eh . 64. t.) Eye hath not seen,
nor ear heard, nor have entered into the heart of
man the things which God hath prepared for them
that love him; for him that waiteth for him, that
waiteth for his mercy, as the LXX. It v'as a tes¬
timony of love to God in the Jewish believers, to live
in expectation of the accomplishment of evangelical
promises. Waiting upon God is an evidence of love
to him. Lo, this is our God, we have waited for him,
Isa. 25. 9. Observe, There are things which Goa
hath prepared for them that love him, and wait
for him. There are such things prepared in a fu¬
ture life for them. Things which sense cannot dis¬
cover, no present information can convey to our ears,
nor can yet enter our hearts. Life and immortality
are brought to light through the gospel, 2 Tim. 1. 10.
But the apostle speaks here of tiie subject-matter of
the divine revelation under the gospel. 'These are
such as eye hath not seen, nor ear heard. Observe,
The great truths of the gospel are things lving out of
the sphere of human discovery. Eye hath riot seen,
nor ear heard them, nor have they entered into the
heart of man. Were they objects of sense, could
they be discovered by an eye of reason, and com¬
municated by the ear, to the mind as matters of com¬
mon human knowledge may, there had been no need
of a revelation. But lying out of the sphere of na¬
ture, we cannot discover them but by the light of
revelation. And therefore we must take them as
they lie in the scriptures, and as God has been pleas¬
ed to reveal them.
IV. We here see by whom this wisdom is disco¬
vered to us ; God hath revealed them to us by his
Spirit, v. 10. 'The scripture is given by inspiration
of God. Holy men spake of old as they were mov¬
ed by the Holy Ghost, 2 Pet. 1. 21. And the apos¬
tles spake by inspiration of the same Spirit, as he
taught them, and gave them utterance. Here is a
proof of the divine authority of the holv scriptures.
Paul wrote what he taught ; and what he taught was
revealed of God by his Spirit, that Spirit that searches
all things, yea, the deep things of God, and knows
the things of God, as the spirit of man that is
in him knows the things of a man, v. 11. A double
argument is drawn from these words, in proof of the
divinity of the Holy Ghost.
1. Omniscience is attributed to him ; He searches
all things, even the deep things of God. He has
406
1. CORINTHIANS, II.
exact knowledge of all things, and enters into the
very depths of God, penetrates into his most secret
counsels. Now, who can have such a thorough
knowledge of God, but God ?
2. This allusion seems to imply that the Holy Spi¬
rit is as much in God, as a man’s mind is in himself.
Now the mind of the man is plainly essential to him.
He cannot be without his mind. Nor can God be
without his Spirit. He is as much and as intimately
one with God, as the man’s mind is with the man.
The man knows his own mind, because his mind is
one with himself. The Spirit of God knows the
things of God, because he is one with God. And as
no man can come at the knowledge of what is in an¬
other man’s mind, till he communicates and reveals
it ; so neither can we know the secret counsels and
purposes of God, till they are made known to us by
his Holy Spirit. We cannot know them at all, till
he has proposed them objectively (as it is called) in
the external revelation ; we cannot know or believe
them to salvation, till he enlightens the faculty,
opens the eye of the mind, and gives us such a know¬
ledge and faith of them. And it was by this Spirit
that the apostles had received the wisdom of God in a
mystery, which thay spake. “ Now we have recerved
not the Spirit of the world, but the Spirit which is of
God, that we might know the things freely given to
z/s of God ; (n. 12.) not the spirit which is in the wise
men of the world, (t\ 6. ) nor in the rulers of the
world, (v. 8.) but the Spirit which is of God, pro-
ceetleth from God. We have what we deliver in
the name of God, by inspiration from him ; and it is
>y his gracious illumination and influence that we
know the things freely given to zis of God, unto sal¬
vation,” that is, “ the great privileges of the gospel,
which are the free gift of God, distributions of mere
and rich grace.” Though these things are given us,
and the revelation of this gift be made to us, we can¬
not know them to any saving purpose, till we have
the Spirit. The apostles had the revelation of these
things from the Spirit of God, and the saving im¬
pression of them from the same Spirit.
V. We see here in what manner this wisdom was
taught or communicated ; which things we speak,
not in the words which man's nvisdom teaches, but
which the Holy Ghost teaches, v. 13. They had re¬
ceived the wisdom they taught, not from the wise
men of the world, not from their own inquiry or in¬
vention, but from the Spirit of God. Nor did they put
a human dress on it, but plainly declared the doc¬
trine of Christ, in terms also taught them by the Holy
Spirit. He not only gave the knowledge of these
things, but gave them utterance. Observe, The
truths of God need no garnishing by human skill or
eloquence, but look best in the words which the Holy
Ghost teaches. The Spirit of God knows much bet¬
ter how to speak of the things of God than the best
critics, orators, or philosophers. Comparing spiri¬
tual things with spiritual , one part of revelation with
another ; the revelation of the gospel with that of the
Jews; the discoveries of the New Testament with
the types and prophecies of the Old. The compar¬
ing of matters of revelation with matters of science,
things supernatural with things natural and com¬
mon, is going by a wrong measure. Spiritual things,
when brought together, will help to illustrate one
another ; but if the principles of human art and
science are to be made a test of revelation, we
shall certainly judge amiss concerning it, and the
things contained in it. Or, adapting spiritual things
to spiritual ; speaking of spiritual matters, matters of
revelation, and the spiritual life, in language that is
proper and plain. The language of the Spirit of God
is the most proper to convey his meaning.
VI. We have an account how this wisdom is re-
•eived.
1. The natural man receivcth not the things of
the Spirit of God, for they are foolishness to him, neither
j can he know them, because they are spiritually discerned,
j v. 14. The natural man, the animal man. Either,
(1.) The man under the power of corruption,
and never yet illuminated by the Spirit of God,
: such as Jude calls sensual, not having the Spirit,
v. 19. Men unsanctified receive not the things of
God. The understanding, through the corruption of
nature by the fall, and through the confirmation of
this disorder by customary sin, is utterly unapt to re¬
ceive the rays of divine light ; it is prejudice against
them. The truths of God are\foolishness to such a
mind. The man looks on them as trifling and im¬
pertinent things, not worthy his minding. The light
shineth in darkness, and the darkness comprehenaeth
it not, John 1. 5. Not that the natural faculty of dis¬
cerning is lost, but evil inclinations and wicked prin¬
ciples render the man unwilling to enter into the
mind of God, in the spiritual matters of his kingdom,
and yield to their force and power. It is the quick¬
ening beams of the Spirit of truth and holiness, that
must help the mind to discern their excellency, and
to so thorough a conviction of their truth as heartily
to receive and efnbrace them. Thus the natural man,
the man destitute of the Spirit of God, cannot know
them, because they are spiritually discerned. Or,
(2.) The natural man, that is, the wise man of the
world, ( ch . 1. 19, 20.) the wise man after the flesh,
or according to the flesh ; (v. 26.) one who hath the
wisdom of the world, man's wisdom ; ( ch . 2. 4 — 6.)
a man, as some of the ancients, that would learn all
truth by his own ratiocinations, receive nothing by
faith, nor own any need of supernatural assistance.
This was very much the character of the pretenders
to philosophy, and the Grecian learning and wis¬
dom, in that day. Such a man receives not the things
of the Spirit of God. Revelation is not with him a
principle of science ; he looks upon it as delirium and
dotage, the extravagant thought of some deluded
dreamer. It is no way to wisdom among the famous
masters of the world ; and for that reason he can
have no knowledge of things revealed, because they
are only spiritually discerned, or made known by the
revelation of the Spirit, which is a principle of sci¬
ence or knowledge which he will not admit.
2. But he that is spiritual judgeth all things, yet.
he himself is judged, or discerned, of no man, v. 15.
Either,
(1.) He who is sanctified and made spiritually-
minded, (Rom. 8. 6.) judgeth all things, or discem-
eth all things ; he is capable of judging about matters
of human wisdom, and has also a relish and savour
of divine truths ; he sees divine wisdom, and expe¬
riences divine power, in gospel revelations and mys¬
teries, which the carnal and unsanctified mind looks
upon as weakness and folly ; as things destitute of all
power, and not worthy any regard. It is the sanc¬
tified mind that must discern the real beauties of
holiness : but bv the refinement of its faculties, they
do not lose their power of discerning and judging
about common and natural things. The spiritual
man may judge of all things, natural and supernatu¬
ral, human and divine, the deductions of reason, and
the discoveries of revelation. But he himself is
judged or discerned of NO MAN. God’s saints
are his hidden ones, Ps. 83. 3. Their life is hid
with Christ in God, Col. 3. 3. The carnal man
knows no more of a spiritual man than he does of
other spiritual things. He is a stranger to the prin¬
ciples, and pleasures, and actings, of the divine life.
The spiritual man does not lie open to his observa¬
tion. Or,
(2.) He that is spiritual, has had divine revelations
made to him, receives them as such, and founds h!s
faith and religion upon them : he can judge both of
common things and things divine; he can discern
what is, and what is not, the doctrine of the gospel
1. CORINTHIANS, III.
407
and of salvation ; and whether a man preaches the
truths of God or not. He does not lose the power
of reasoning, nor renounce the principles of it, by
founding his faith and religion on revelation. But
he himself is judged of no man ; can be judged, so as
to be confuted, by no man ; nor can any man who is
not spiritual, not under a divine afflatus himself,
(see ch. 14. 37.) or not founding his faith on a divine
revelation, discern or judge whether what he speaks
be true or divine, or not. In short, he who founds
all his knowledge upon principles of science, and the
mere light of reason, can never be a judge of the
truth or falsehood of what is received by revelation.
For who hath known the mind of the Lord , that he
may instruct hint, (v. 16.) the spiritual man? W ho
can enter so far into the mind of God, as to instruct
him who has the Spirit of God, and is under his in¬
spiration ? He only is the person to whom God im¬
mediately communicates the knowledge of his will.
And who can inform or instruct him in the mind of
God, who is so immediately under the conduct of
his own Spirit? Very few have known any thing of
the mind of God by a natural power. But, adds
the apostle, we have the mind of Christ: and the
mind of Christ is the mind of God. He is God, and
the principal Messenger and Prophet of God. And
the apostles were impowered by his Spirit to make
known his mind to us. And in the holy scriptures,
the. mind of Christ, and the mind of God in Christ,
are fully revealed to us. Observe, It is the great
privilege of Christians, that they have the mind of
Christ revealed to them by his Spirit.
CHAP. III.
In this chapter, the apostle, I. Blames the Corinthians for
their carnality and divisions, v. 1 . . 4. II. He instructs
them how what was amiss among them might be rectified,
by remembering, 1. That their ministers were no more than
ministers, v. 5. 2. That they were unanimous, and car¬
ried on the same design, v. 6 . . 10. 3. That they built on
one and the same foundation, v. II . . 15. III. He exhorts
them to give due honour to their bodies, by keeping them
pure; (v. 16, 17.) and to humility, and self-diffidence, v.
18.. 21. IV. And dehorts them from glorying in particular
ministers, because of the equal interest they had in all, v.
22, to the end.
1. A ND I, brethren, could not speak
. V unto you as unto spiritual, but as
unto carnal, even as unto babes in Christ.
2. I have fed you with milk, and not with
meat: for hitherto ye were not able to bear
it , neither yet now are ye able. 3. For ye
are yet carnal: for whereas there is among
you envying, and strife, and divisions, are
ye not carnal, and walk as men? 4. For
while one saith, I am of Paul; and another,
I am of A polios; are ye not carnal?
Here,
I. St. Paul blames the Corinthians for their weak¬
ness and non -proficiency. Tljey who are sanctified,
are so only in part : there Is still room for growth
and increase, both in grace and knowledge, 2 Pet.
3. 18. Those who through divine grace are renew¬
ed to a spiritual life, may yet in many things be de¬
fective. The apostle tells them he could not speak
to them, as unto spiritual men, but as unto carnal
men, as to babes in Christ, v. 1. They were so far
from forming their maxims and measures upon the
foot of divine revelation, and entering into the spirit
of the gospel, that it was but too evident they were
much under the command of carnal and corrupt af¬
fections. They were still very babes in Christ. 1'hev
had received some of the first principles of Chris¬
tianity. but were grown up to no maturity of under¬
standing in them, or of faith and holiness. And yet
it is plain, from several passages in this epistle, that
the Corinthians were very proud of their wisdom
and knowledge. Note, It is but too common lor
persons of very moderate knowledge and under¬
standing to have a great measure of self-conceit.
The apostle assigns their little proficiency in the
knowledge of Christianity, as a reasi n why he had
communicated no more of the deep things of it to
them. They could not bear such food, they needed
to be fed with milk, not with meat, v. 2. Note, It
is the duty of a faithful minister of Christ, to con¬
sult the capacities of his hearers, and teach them as
they can bear. And yet it is natural for babes to
grow up to men ; and babes in Christ should endea¬
vour to grow in stature, and become men in Christ.
It is expected that their advances in knowledge
should be in proportion to their means and opportu¬
nities, and their time of professing religion; that they
may be able to bear discourses of the mysteries of
our religion, and not always rest in plain things. It
was a reproach to the Corinthians, that they had so
long sat under the ministry of St. Paul, and had made
no more improvement in Christian knowledge. Note,
Christians are utterly to blame, who do not endea¬
vour to grow in grace and knowledge.
II. He blames them for their carnality, and gives
their contention and discord about their ministers,
as an evidence of it; For ye are yet camul ; for
whereas there are among you envyings, and strifes,
and divisions, are ye not carnal, and walk as men?
v. 3. They had mutual emulations, and quarrels,
and factions among them, upon the account of their
ministers; while one said, 1 am of Paul; and an¬
other, lam of yip olios, v. 4. These were proofs of
their being carnal ; that fleshly interests and affec¬
tions too much swayed them. Note, Contentions
and quarrels about religion are sad evidences of re¬
maining carnality. T rue religion makes men peace¬
able, and not contentious. Factious spirits act upon
human principles, not upon principles of true reli¬
gion ; they are guided by their own pride and pas¬
sions, and not by the rules of Christianity; Do ye not
walk as men ? Note, It is to be lamented, that many
who should walk as Christians, that is, above the
common rate of men, do indeed walk as men, live
and act too much like other men.
5. W ho then is Paul, and who is Apollos,
but ministers by whom ye believed, even
as the Lord gave to every man ? 6. 1 have
planted, Apollos watered; hut God gave
the increase. 7. So then neither is he that
planteth any thing, neither he that water-
eth; but God that giveth the increase. 8.
Now he that planteth and he that water¬
ed) are one: and every man shall receive
his own reward according to his own la¬
bour. 9. For we are labourers together
with God: ye are God’s husbandry, ye are
God’s building. 10. According to the grace
of God which is given unto me, as a wise
master-builder, I have laid the foundation,
and another buildeth thereon. But let every
man take heed how he buildeth thereupon.
Here the apostle instructs them how to cure this
humour, and rectify what was amiss among them
upon this head.
I. By reminding them, that the ministers about
whom they contended, were but ministers; Who
then is Paid, or who is jipollos, but ministers by
whom ye believed? Even as the Lord gave to every
408
I. CORINTHIANS, III.
man, v. 5. They are but ministers, mere instru- !
ments used by the God of all grace. Some of the
factious people in Corinth seem to have made more
of them, as if they were lords of their faith , authors
of their religion. Note, We should take care not
to deify ministers, or put them into the place of God. |
Apostles were not the authors of our faith and reli¬
gion, though they were authorized and qualified to
reveal and propagate it. They acted in this office
as God gave to every man. Observe, All the gifts
and powers that even apostles discovered and exert¬
ed in the work of the ministry, wei'e from God.
They were intended to manifest their mission and
doctrine to be divine. It was perfectly wrong, upon
their account, to transfer that regard to the apostles,
which was solely to be paid to the divine authority
by which they acted, and to God, from whom they
had their authority. Paul had planted, and Apollos
had watered, v. 6. Both were useful, one for one
purpose, the.other for a different. Note, God makes
use of variety of instruments, and fits them to their
several uses and intentions. Paul was fitted for
planting work, and Apollos for watering work ; but
God gave the increase. Note, The success of the
ministry must be derived from the divine blessing.
JVeither he that planteth is any thing, nor he that
watereth, but God who giveth the increase, v. 7.
Even apostolical ministers are nothing of themselves,
can do nothing with efficacy and success, unless God
give the increase. Note, The best qualified and
most faithful ministers have a just sense of their own
insufficiency, and are very desirous that God should
have all the glory of their success. Paul and Apol¬
los are nothing at all in their own account, but God
is all in all.
II. Bv representing to them the unanimity of
Christ’s ministers ; hie that planteth and he that wa¬
tereth arc one ; (y. 8.) employed by one Master, in¬
trusted with the same revelation, busied in one work,
and engaged in one design ; in harmony with one an¬
other, however they may be set in opposition to each
other by factious party-makers. They have their
different gifts from one and the same Spirit, for the
very same purposes ; and they heartily carry on the
same design. Planters and waterers are but fellow-
labourers in the same work.
Note, All the faithful ministers of Christ are one
in the great business and intention of their ministry.
They may have difference of sentiment in lesser
things; they may have their debates and contests;
but they heartily concur in the great design of ho¬
nouring God and saving souls, by promoting true
Christianity in the world. All such may expect a
glorious recompense of their fidelity, and in propor¬
tion to it ; Rvery man shall receive his own reward,
according to his own labour. Their business is one,
but some may mind it more than others : their end
and design are one, but some mav pursue it more
closely than others : their Master also is one, and yet
tiis good and gracious Master may make a differ¬
ence in the rewards he gives, according to the dif¬
ferent service they do ; Every one’s own work shall
have its own reward. They that work hardest shall
fare best. They that are most faithful shall have
the greatest reward; and glorious work it is, in which
all faithful ministers are employed. They are la¬
bourers with God, o-uvtpyo'i — co-workers, fellow-la¬
bourers, (v. 9. ) not indeed in the same order and
degree, but in subordination to him, as instruments
in his hand. They are engaged in his business.
They are working together with God, in promoting
the purposes of his glory, and the salvation of pre¬
cious souls ; and he who knows their work, will take
care thev do not labour in vain. Men may neglect
and vilify one minister, while they crv up another,
and have no reason for either : they may condemn
when they should commend, and applaud what thev
should neglect and avoid ; but the judgment of God
is according to truth. He never rewards but upon
just reason, and he ever rewards in proportion to the
diligence and faithfulness of Ins servants. Note,
Faithful ministers, when they are ill used by men,
should encourage themselves in G. cl. And it is to
God, the chief Agent and Director ol the great work
of the gospel, to whom they that labour with him
should endeavour to approve themselves. They are
always under his eye, employed in his husbandry
and building ; and therefore, to be sure, he will care¬
fully look over them ; “ Ye are God’s h usbandry , ye
are God's building ; and therefore are neither of
Paul nor of Apollos ; neither belong to one nor other,
but to God : they only plant and water you, but it is
the divine blessing on his own husbandry, that alone
can make it yield fruit. You are not our husbandry,
but God’s. We work under him, and with him, and
for him. It is all for God, that we have been doing
among you. You are God’s husbandry and build¬
ing.” Re had employed the former metaphor be¬
fore, and now he goes on to the other of a building ;
According to the grace of God which is given unto
me, as a wise master-builder ; I have laid the foun¬
dation, and another buildeth thereon. Paul here
calls himself a wise master-builder ; a character
doubly reflecting honour on him. It was honourable,
to be a master-builder in the edifice of God ; but it
added to his character, to be a wise one. Persons
may be in an office for which they are not qualified,
or not so thoroughly qualified as this expression im¬
plies Paul was. But though he gives himself such
a character, it is not to gratify his own pride, but to
magnify divine grace. He was a wise master-
builder, but the grace of God made him such. Note,
It is no crime in a Christian, but much to his com¬
mendation, to take notice of the good that is in him,
to the praise of divine grace. Spiritual pride is abo¬
minable, it is making us of the greatest favours of
God, to feed our own vanity, and make idols of our¬
selves. But to take notice of the favours of God, to
promote our gratitude to him, and to speak of them
to his honour, (be they of what sort they will,) is but
a proper expression of the duty and regard we owe
him. Note, Ministers should not be proud of their
gifts or graces ; but the better qualified they are for
their work, and the more success they have in it,
the more thankful should they be to God for his dis¬
tinguishing goodness; I have laid the foundation,
and another buildeth thereon. As before he had
said, I have planted, Apollos watered. It was Paul
that laid the foundation of a church among them.
He had begotten them through the gospel, ch. 4. 15.
Whatever instructors they had besides, they had not
?nany father's. He would derogate from none that
had clone service among them, nor would he be rob¬
bed of his own honour and respect. Note, Faithful
ministers may and ought to have a concern for their
own reputation. Their usefulness depends much
upon it. But let every man take heed how he build¬
eth thereon. This is a proper caution ; there may
be very indifferent building on a good foundation. It
is easy to err here ; and great care should be used,
not only to lay a sure and right foundation, but to
erect a regular building upon it. Nothing must be
laid upon it, but what the foundation will bear, and
what is of a piece with it. Gold and dirt must not
be mingled together. Note, Ministers of Christ
should take great care that they do not build their
own fancies or false reasonings on the foundation of
divine revelation. What they preach should be the
plain doctrine of their Master, or what is perfectly
agreeable with it.
11. For other foundation can no man lay
than that is laid, which is Jesus Christ.
12. Now if any man build upon this foun-
409
I. CORINTHIANS, ill.
elation gold, silver, precious stones, wood,
hay, stubble; 13. Fvery man’s work shall
he made manifest: For the day shall de¬
clare it, because it shall be revealed by
fire ; and the fire shall try every man’s
work, of what sort it is. 14. If any man’s
work abide, which he hath built thereupon,
he shall receive a reward. 15. If any man’s
work shall be burnt, he shall suffer loss :
but he himself shall be saved; yet so as by
fire.
Here the apostle infoi ns us what foundation he
had laid at the bottom of all his labours among them
— even Jesus Christ, the chief Corner-stone, Eph. 2.
20. Upon this foundation all the faithful ministers
of Christ build. Upon thi . Rock alt Christians found
their hopes. They that build their hopes of heaven
on any other foundation, build upon the sand. Other
foundation can no man lay, beside what is laid —
even Jesus Christ.
Note, The doctrine of our Saviour and his medi¬
ation, is the principal doctrine of Christianity. It
lies at the bottom, and is the foundation, of all the
rest. Leave out this, and you lay waste all our
comforts, and leave no foundation for our hopes as
sinners. It is in Christ only that God is reconciling
a sinful world to himself, 2 Cor. 5. 19. But of those
that hold the foundation, and embrace the general
doctrine of Christ’s teing the Mediator between
God and man, there are two sorts.
I. Some build upon this foundation gold, silver,
a id precious stones ; v. 12. They are those who
receive and propagate the pure truths of the gospel ;
who hold nothing but the truth as it is in Jesus, and
preach nothing else. This is building well upon a
good foundation, making all of apiece ; when minis¬
ters not only depend upon Christ as the great Pro¬
phet of the church, and take him for their Guide
and infallible Teacher, but receive and spread the
doctrines he taught, in their purity, without any
corrupt mixtures, without adding or diminishing.
II. Others build wood, hay, and stubble, on this
foundation ; that is, though they adhere to the found¬
ation, they depart from the mind ol Christ in many
particulars ; substitute their own fancies and inven¬
tions in the room of his doctrines and institutions,
and build upon the good foundation what will not
abide the test, when the day of trial comes, and the
fire must make it manifest. As wood, hay, and
stubble, will not bear the trial by fire, but must be
consumed in it. There is a time coming, when a
discovery will be made of what men have built on
this foundation ; Every man's work shall be made
manifest ; shall be laid open to view, to his own,
and that of others. Some may, in the simplicity of
their hearts, build wood and stubble on the good
foundation, and know not, all the while, what they
have been doing ; but in the day of the Lord their
own conduct shall appear to them in its proper light.
Every man’s work shall be made manifest to him¬
self, and made manifest to others, both those that
have been misled by him, and those that have es¬
caped his errors. Now we may be mistaken in our¬
selves and others ; but there is a day coming, that
will cure all our mistakes, and shew us ourselves,
and shew us our actions in the true light, without
covering or disguise ; For the day shall declare it,
that is, everv man’s work, because it shall be reveal¬
ed by fire ; and the fire shall try every man's work,
of what sort it is, v. 13. The day shall declare and
make it manifest, the last day, the great day of
trial ; see ch. 4. 5. Though some understand it of
the time when the Jewish nation was destroyed, and i
Vol. VI.— 3 F
J their constitution thereby abolished ; when the su
perstructure judaizing teachers would have raised
on the Christian foundation was manifested to be no
better than hay and stubble, that would not beai
the trial. The expression carries in it a plain allu¬
sion to the refiner’s art, in which the fire separates
and distinguishes the dross from the gold and silver ;
; as it also will silver and gold and precious stones,
that will endure the fire, from wood and hay and
: stubble, that will be consumed in it. Note, There
i is a day coming that will as nicely distinguish one
l man from another, and one man’s work from ano¬
ther’s, as the fire distinguishes gold from dross, or
metal that will bear the fire, from other materials
that will be consumed in it. In that day,
1. Some men’s works will abide the trial; will be
found standard. It will appear, that they not only
held the foundation, but that they built regularly
and well upon it ; that they laid on proper materials,
and in due form and order. The foundation and the
superstructure were all of apiece. The foundation-
truths, and those that had a manifest connexion
with them, were taught together. It may not be
so easy to discern this connexion now, nor know
what works will abide the trial ; but that day will
make a full discovery. And such a builder shall
not, cannot fail of a reward. He will have praise
and honour in that day, and eternal recompense
after it. Note, Fidelity in the ministers of Christ
will meet with full and ample reward in a future
life. They who spread true and pure religion in all
the branches of it, and whose work will abide in the
great day, shall receive a reward. And, Lord, how
great ! how much exceeding their deserts !
2. There are others, whose works shall be burnt,
(v. 15.) whose corrupt opinions and doctrines, or
vain inventions and usages in the worship of God,
shall be discovered, disowned, and rejected, in that
day ; shall be first manifested to be corrupt, and
then disapproved of God and rejected. Note, The
great day will pluck off all disguises, and make
things appear as they are ; He whose work shall be
burnt, will suffer loss. If he has built upon the
right foundation wood and hay and stubble, he will
suffer loss. His weakness and corruption will be
the lessening of his glory, though he may in the ge¬
neral have been an honest and an upright Christian.
This part of his work will be lost, turning no way
to his advantage, though himself may be saved.
Observe, Those who hold the foundation of Chris¬
tianity, though they build hay, wood, and stubble,
upon it, may be saved. This'may help to enlarge
our charity. We should not reprobate men for their
wickedness ; for nothing will damn men but wicked¬
ness. He shall be saved, yet so as by fre, saved out
of the fire. Himself shall be snatched out of thac
flame which will consume his work. It intimates
that it will be difficult for those that corrupt and
deprave Christianity, to be saved. God will have
no mercy on their works, though he may pluck
them as brands out of the burning. On this passage
of scripture the Papists found their doctrine of Pur¬
gatory, which is certainly hay and stubble : a doc¬
trine never originally fetched from scripture, but
invented in barbarous ages, to feed the avarice and
ambition of the clergy, at their cost, who would ra¬
ther part with their money than their lusts, for the
salvation of their souls. It can have no countenance
from this text, (I.) Because this is plainly moani
of a figurative fire, not of a real one : for what l cal
fire can consume religious rites or doctrines ? (2. )
Because this fire is to try men's works, of what sort
they are ; but purgatory-fire is not for trial, not to
bring men’s actions to the test, but to punish for
them. They are supposed to be venial sins, not
satisfied for in this life, for which satisfaction must
be made by suffering the fire of purgatory. (3.) Be-
410
I. CORINTHIANS, 111.
cause this fire is to try every mans works, those of
Paul and Apollos, as well as those of others. Now,
no Papists will have the front to say, apostles must
have passed through purgatory-fires.
16. Know ye not that ye are the temple
of God, and that the Spirit of God dwelleth
in you 1 1 7. If any man defile the temple
of God, him shall God destroy ; for the tem¬
ple of God is holy, which temple ye are.
Here the apostle resumes his argument and ex¬
hortation, founding it on his former allusion, Ye are
God's building, v. 9. and here, Know ye not that
ye are the temple of God, and the Spirit of God
dwelleth in you? If any man defile, corrupt and
destroy the temple of God, him shall God destroy ;
(the same word is in the original, in both clauses ;)
for the temple of God is holy, which temple ye are.
It looks from other parts of the epistle, where the
apostle argues to the very same purport, (see ch. 6.
13 — 20.) as if the false teachers among the Corin¬
thians were not only loose livers, but taught licen¬
tious doctrines, and what was particularly fitted to
the taste of this lewd city, on the head of fornica¬
tion. Such doctrine was not to be reckoned among
hay and stubble ; that would be consumed, while
the person who laid them on the foundation escaped
the burning ; for it tended to corrupt, to pollute, and
destroy the church, which was a building erected
for God, and consecrated to him, and therefore
should be kept pure and holy. Those who spread
principles of this sort, would provoke God to de¬
stroy them.
Note, Those who spread loose principles, that
have a direct tendency to pollute the church of
God, and render it unholy and unclean, are likely
to bring destruction on themselves. It may be un¬
derstood also as an argument against their discord
and factious strifes; division being the way to de¬
struction. But what I have been mentioning seems
to be the proper meaning of the passage ; Know ye
not that ye are the temple of God, and that the Spirit
of God dwelleth in you? It may be understood of
the church of Corinth collectively, or of every single
believer among them ; Christian churches are tem-
les of God. He dwells among them by his Holy
pirit. They are built together for a habitation of
God through the Spirit, Eph. 2. 22. Every Chris¬
tian is a living temple of the living God. God dwelt
in the Jewish temple, took possession of it, and re¬
sided in it, by that glorious cloud that was the token
of his presence with that people. So Christ by his
Spirit dwells in all true believers. The temple was
devoted and consecrated to God, and set apart from
every common to a holy use, to the immediate ser¬
vice of God. So all Christians are separate from
common uses, and set apart for God and his service.
They are sacred to him — A very good argument
this against all fleshly lusts, and all doctrines that
give countenance to them. If we are the temples of
God, we must do nothing that shall alienate our¬
selves from him, or corrupt and pollute ourselves,
and thereby unfit ourselves for his use ; and we must
hearken to no doctrine, nor doctor, that would se¬
duce us to any such practices. Note, Christians are
holy by profession, and should be pure and clean,
both in heart and conversation. We should heartily
abhor, and carefully avoid, what will defile God’s
temple, and prostitute what ought to be sacred to
him.
18. Let no man deceive himself. If any
man among you seemeth to be wise in this
world, let him become a fool, that he may
be wise 1 9. For the wisdom of this world
is foolishness with God. Fo! it is written,
He taketh the wise in their own craftiness.
20. And again, The Lord knoweth the
thoughts of the wise, that they are vain.
Here he prescribes humility, and a modest opi¬
nion of themselves, for the remedy of the irregula¬
rities in the church of Corinth, the divisions and
contests among them ; “ Let no man deceive himself
v. 18. Do not be led away from the truth and sim¬
plicity of the gospel, by pretenders to science and
eloquence, by a shew of deep learning, or a flourish
of words, by rabbies, orators, or philosophers. ” Note,
We are in great danger of deceiving ourselves, when
we have too high an opinion of human wisdom and
arts ; plain and pare Christianity will be likely to be
despised bv those who can suit their doctrines to the
corrupt taste of their hearers, and set them off with
fine language, or support them with a shew of deep
and strong reasoning. But he who seems to be ibise,
must become a fool, that he may be wise. He must
be sensible of his own ignorance, and lament it ; he
must distrust his own understanding, and not lean on
it. To have a high opinion of our own wisdom, is
but to flatter ourselves ; and self- flattery is the very
next step to self-deceit. The way to true wisdom,
is, to sink our opinion of our own to a due level, and
be willing to be taught of God. He must become a
fool, who would be truly and thoroughly wise. The
person who resigns his own understanding, that ho
may follow the instruction of God, is in the way to
true and everlasting wisdom. The meek will he
guide in judgment, the meek will he teach his way,
Ps. 25. 9. He that has a low opinion of his own
knowledge and powers, will submit to better infor¬
mation ; such a person may be informed and im
proved by revelation : but the proud man, conceited
of his own wisdom and understanding, will under¬
take to correct even divine wisdom itself, and prefer
his own shallow reasonings to the revelations of in¬
fallible truth and wisdom. Note, We must abase
ourselves before God, if we would be either truly
wise or good ; For the wisdom of this world is fool¬
ishness with God, v. 19. The wisdom which worldly
men esteem, (policy, philosophy, oratory,) is fool¬
ishness with God. It is so in a way of comparison
with his wisdom. He chargeth his angels with folly,
(Job 4. 18.) and much more the wisest among the
children of men. His understanding is infinite, Ps.
147. 5. There can be no more comparison between
his wisdom and our's, than between his power and
being and our’s. There is no common measure by
which to compare finite and infinite. And much
more is the wisdom of man foolishness with God,
when set in competition with his. How justly does
he despise, how easily can he baffle and confound
it ! He taketh the wise in their own craftiness ; (Job
5. 13.) he catches them in their own nets, and en¬
tangles them in their own snares: he turns their
most studied, plausible, and promising schemes
against themselves ; and ruins them by their own
contrivance. Nay, He knows the thoughts of the
wise, that they are vain, (y. 20.) that they are vani¬
ty, Ps. 94. 11. Note, God has a perfect knowledge
of the thoughts of men, the deepest thoughts of the
wisest men, their most secret counsels and puiposes,
nothing is hidden from him, but all things are naked
and bare before him, Heb. 4. 13. And he knows
them to be vanity. The thoughts of the wisest men
in the world have a great mixture of vanity, of
weakness and folly, in them ; and before God their
wisest and best thoughts are very vanity, compared,
I mean, with his thoughts of things. And should ne t
all this teach us modesty, diffidence in ourselves
and a deference to the wisdom of God; make us
thankful for his revelations, and willing to be taught
411
T. CORINTHIANS, Iv.
of God, and not be led away, by glorious pretences
to human wisdom and skill, from the simplicity of
Christ, or a regard to his heavenly doctrine ? Note,
He who would be wise indeed, must learn of God,
and not set his ovyn wisdom up in competition with
God’s.
21. Therefore let no man glory in men.
For all things are your’s. 22. Whether
Paul, or Apollos, or Cephas, or the world,
or life, or death, or things present, or things
to come; all are your’s; 23. And ye are
Christ’s; and Christ is God’s.
Here the apostle founds an exhortation against
over-valuing their teachers, on what he had just
said, and on the consideration that they had an equal
interest in all their ministers ; Therefore let no man
glory in men, ( v . 21.) forget that their ministers are
men, or pay that deference to them, that is due only
to God ; set them at the head of parties, have them
in immoderate esteem and admiration, and servile¬
ly and implicitly follow their conduct, or submit to
their dictates ; aqd especially in contradiction to
God, and the truths taught by his Holy Spirit.
Mankind are very apt to make the mercies of God
i.ross their intentions. The ministry is a very useful
and very gracious institution, and faithful ministers
ire a great blessing to any people ; yet the folly and
weakness of people may do much mischief by what
is in itself a blessing. They may fall into factions,
side with particular ministers, and set them at their
head, glory in their leaders, and be carried by them
they know not whither. The only way to avoid this
mischief, is, to have a modest opinion of ourselves,
a due sense of the common weakness of human un¬
derstanding, and an entire deference to the wisdom
of God speaking in his word. Ministers are not to
be set up in competition with one another. All
faithful ministers are serving one Lord, and pursu¬
ing one purpose. They were appointed of Christ,
for the common benefit of the church ; “Paul, and
Apollos, and Cephas, are all your’s. One is not to
be set up against another, but all are to be valued
and used for your own spiritual benefit.” Upon this
occasion also lie gives in an inventory of the church’s
possessions, the spiritual riches of a true believer ;
“ All is your’s ; ministers of all ranks, ordinary and
extraordinary. Nay, the world itself is your’s.”
Not that saints are proprietors of the world, but it
stands for their sake, they have as much of it as
Infinite Wisdom sees to be fit for them, and they
have all they have, with the divine blessing. “ Life
is your’s, that you may have season and opportu¬
nity to prepare for the life of heaven ; and death is
your’s, that you may go to the possession of it. It
is the kind messenger that will fetch you to your
Father’s house. Things present are your’s, for your
support on the road ; things to come are your’s, to
enrich and regale you for ever at your journey’s
end.” Note, If we belong to Christ, and are true
to him, all good belongs to us, and is sure to us. All
is our’s, time and eternity, earth and heaven, life
and death. JVe shall want no good thing, Ps. 84.
11. But it must be remembered, at the same time,
that we are Christ's, the subjects of his kingdom,
his property. He is Lord over us, and we must
own his dominion, and cheerfully submit to his com¬
mand, and yield ourselves to his pleasure, if we
would have all things minister to our advantage.
All things are our’s, upon no other foot than our
being Christ’s. Out of him we are without just title
or claim to any thing that is good. Note, They that
would be safe for time, and happy to eternity, must
be Christ’s. And Christ is God’s. He is the Christ
( f God ; anointed of God, and commissioned by him,
to bear the office of a Mediator, and to act therein
for the purposes of his glory. Note, All things are
the believer’s, that Christ might have honour in his
great undertaking, and God in all might have the
glory. God in Christ reconciling a sinful world to
himself, and shedding abroad the riches of his grace
on a reconciled world, is the sum and substance oi
the gospel
CHAP. IV.
In this chapter, the apostle, I. Directs them how to account
of him and his fellow-ministers, and therein, tacitly at leas-t,
reproves them for their unworthy carriage toward him
v. 1 ..6. II. He cautions them against pride and self-
elatiqn, and hints at the many temptations they had trfcon-
ceive too highly of themselves, and despise him, and other
apostles, because of the great diversity in their circum¬
stances and condition, v. 7. . 13. III. He challenges their
regard to him as their father in Christ, v. 14.. 16. IV.
He tells them of his having sent Timothy to them, and of
his own purpose to come to them shortly, however some
among them had pleased themselves, and grown vain, upon
the quite contrary expectation, v. 17, to the end.
1 . T ET a man so account of us, as of the
JLi ministers of Christ, and stewards of
the mysteries of God. 2. Moreover it is
required in stewards, that a man be found
faithful. 3. But with me it is a very small
thing that I should be judged of you, or of
man’s judgment : yea, 1 judge not mine own
self. 4. For I know nothing by myself ;
yet am I not hereby justified: but he that
judgeth me is the Lord. 5. Therefore
judge nothing before the time, until the
Lord come, who both will bring to light
the hidden things of darkness, and will
make manifest the counsels of the hearts-
and then shall every man have praise of
God. 6. And these things, brethren, I have
in a figure transferred to myself, and to
Apollos for yoursakes; that ye might learn
in us not to think of men above that which
is written, that no one of you be puffed up
for one against another.
Here,
I.' The apostle challenges the respect due to him
on account of his character and office, in which
many among them had at least very much failed ;
Let a man so account of us, as of the ministers of
Christ, and stewards of the mysteries of God: (v. 1. )
though possibly others might have valued him too
highly, by setting him up as the head of a party,
and professing to be his disciples. Note, In our
opinion of ministers, as well as all other things, we
should be careful to avoid extremes. Apostles
themselves were, 1. Not to be over-valued, for
they were ministers, not masters; stewards, not
lords. They were servants of Christ, and no more,
though they were servants of the highest rank, that
had the care of his household, that were to provide
food for the rest, and appoint and direct their work.
Note, It is a very great abuse of their power, and
highly criminal in common ministers, to lord it over
their fellow-servants, and challenge authority over
their faith or practice. For even apostles were but
servants of Christ, employed in Ills work, and sent
on his errand, and dispensers of the mysteries of
God, or those truths which had been hidden from
the world in ages and generations past. They had
no authority to propagate their own fancies, but to
spread Christian faith. 2. Apostles were not to be
412
\. CORINTHIAN'S, IV.
undervalued : for though thev were ministers, they
were ministers of Christ. The character and dig¬
nity of their Master put an honour on them. Though
they are but stewards, they are not stewards of the
common things of the world, but of divine mysteries.
They had a great trust, and for that reason had an
honourable office. They were stewards of God’s
tousehold, high-stewards in his kingdom of grace.
They did not set up for masters, but they deserved
respect and esteem in this honourable service.
E pecially,
II. When they did their duty in it, and approved
themselves faithful ; It in required in stewards , that
a man be found faithful, (v. 2.) trust-worthy. The
stewards in Christ’s family must appoint what he
hath appointed : they must not set their fellow-ser¬
vants to work for themselves: they must not require
any tiling from them without their Master’s war¬
rant : they must not feed them with the chaff of
their own inventions, instead of the wholesome food
of Christian doctrine and truth : they must teach
what he hath commanded, and not the doctrines and
commandments of men: they must be true to the
interest of their Lord, and consult his honour. Note,
The ministers of Christ should make it their hearty
and continual endeavour to approve themselves
trust-worthy ; and when they have the testimony
of a good conscience and the approbation of their
Master, they must slight the opinions and censures
of their fellow-servants ; But with me, saith the
apostle, it is a small thing that I should be judged of
you, or of man's judgment, v. 3. Indeed, reputation
and esteem among men are a good step towards
usefulness in the ministry ; and Paul’s whole argu¬
ment upon this head, shews lie had a just concern
for his own reputation. But he that would make it
his chief endeavour to please men, would hardly
approve himself a faithful servant of Christ, Gal.
1. 10. He that would be faithful to Christ, must
despise the censures of men for his sake. He must
look upon it as a very little thing, (if his Lord ap-
roves him,) what judgment men form of him.
"hey may think very meanly or very hardly of him,
while he is doing his duty ; but it is not by their
judgment that he must stand or fall. And happy is
it for faithful ministers, that they have a more just
and candid Judge than their fellow-servants; one
who knows and pities their imperfections, though
he has none of his own. It is better to fall into the
hands of Clod than into the hands of men, 2 Sam. 24.
14. The best of men are too apt to judge rashly
and hardly and unjustly ; but his judgment is always
according to truth. It is a comfort that men are
not to be our final judges. Nav, we are not thus to
judge ourselves; “ Yea, I judge not myself. For
though I know nothing by myself, cannot charge
mvself with unfaithfulness, yet am I not thereby
justified, this will not clear me of the charge ; but
he that judgeth me, is, the Lord. It is his judgment
that must determine me. By his sentence I must
abide. Such I am as he shall find and judge me to
be.” Note, It is not judging well of ourselves, justi-
fving ourselves, that will prove us safe and happy.
Nothing will do this, but the acceptance and appro¬
bation of our sovereign Judge. Not he that com-
mendeth himself \ is approved, but he whom the Lord
commrndeth, 2 Cor. 10. 18.
IH. 'I he apostle takes occasion from hence to
caution the Corinthians against censoriousness — for¬
ward and severe judging others; Therefore judge
nothing before the lime, until the Lord come, v. 5.
It is judging out of season, and judging at an adven¬
ture. He is not to be understood of judging by per¬
sons in authority, within the verge of their office,
.ior of private judging concerning facts that are no¬
torious; but of judging person’s future state, or the
secret springs and principles of their actions, or
about facts doubtful in themselves. To judge in
these cases, and give decisive sentence, is to assume
the seat of God, and challenge his prerogative.
Note, How bold a sinner is the forward and severe
censurer ! How ill-timed and arrogant are his cen¬
sures ! But there is one who will judge the censurer,
and those he censures, without firejudice, fiassion,
or partiality. And there is a time coming, when
men cannot fail of judging right concerning them¬
selves and others, by following his judgment. This
should make them now cautious of judging others,
and careful in judging themselves. There is a time
coming, when the Lord will bring to light the hid¬
den things of darkness, and make manifest the coun¬
sels of the hearts ; deeds of darkness that are now
done in secret, and all the secret inclinations, pur-
noses, and intentions, of the hidden man of the heart.
Note, There is a day coining, that will lighten the
darkness, and lay open the face of the deep ; will
fetch men’s secret sins into open day, and discover
the secrets of their hearts ; The day shall declare it.
The Judge will bring these things to light. The
Lord Jesus Christ will manifest the counsels of the
heart, of all hearts. Note, The Lord Jesus Christ
must have the knowledge of the counsels of the
heart, else he could not make them manifest. This
is a divine prerogative; (Jer. 17. 10.) and yet it is
what our Saviour challenges to himself in a very
peculiar manner, (Rev. 2. 23.) All the churches
shall know that 1 am HE who searchelh the reins
and hearts, and will give to every one of you accord¬
ing to your works. Note, We should be very care¬
ful how we censure others, when we have to do
with a Judge from whom we cannot conceal our¬
selves. Others do not lie open to our notice, but we
lie all open to his : and when he comes to judge,
every man shall have praise of God. Livery man,
that is, every one qualified for it, every one who
has done well. Though none of God’s servants can
deserve any thing from him, though there be much
that is blameable even in their best services, yet
shall their fidelity be commended and crowned by
him ; and should they be condemned, reproached,
or vilified, by their fellow-servants, he will roll away
all such unjust censures and reproaches, and shew
them in their own amiable light. Note, Christians
may well be patient under unjust censures, when
they know such a day as this is coming, especially
when they have their consciences testifying to their
integrity. But how fearful should they be of load¬
ing any with reproaches now, whom their common
Judge shall hereafter commend !
IV. The apostle here lets us into the reason why
he had used his own name and that of Apollos, in
this discourse of his. He had done it in a figure,
and he had done it for their sakes. He .chose rather
to mention his own name, and the name of a faith¬
ful fellow-labourer, than the names of any heads of
factions among them, that hereby he might avoid
what would provoke, and so procure his advice the
greater regard. Note, Ministers should use pru¬
dence in their advices and admonitions, but espe¬
cially in their reproofs, lest they lose their end.
The advice the apostle would by this means incul¬
cate, was, that they might learn not to think of men
above what is written, nor be puffed up for one against
another, ( v . 6.) above what he had been writing,
j Apostles were not to be esteemed other than plan¬
ters or waterers in God's husbandry , than master-
builders in his building, than stewards of his myste¬
ries, and servants of Christ. And common ministers
cannot bear these characters in the same sense that
apostles did. Note, We must be very careful not
to transfer the honour and authority of the Master
to his servant. llre must call no man Master on
earth ; one is our Master, even Christ, Matt. 23.
8, 10. We must not think of them above what is
1. CORINTHIANS, IV.
413
written. Note, The word of God is the best rule
by which to judge concerning men. And again,
judging rightly concerning men, and not judging
more hi hly of them than is fit, is one way to pre¬
vent quarrels and contentions in the churches. Pride
commonly lies at the bottom of these quarrels. Self-
conceit contributes very much to our immoderate
esteem of our teachers, as well as ourselves. Our
commendation of our own taste and judgment com¬
monly goes along with our unreasonable applause,
and always with a factious adherence to one teacher,
in opposition to others that may be equally faithful
and well qualified. But to think modestly of our¬
selves, and not above what is written of our teach¬
ers, is the most effectual means to prevent quarrels
and contests, sidings and parties, in the church.
We shall not be puffed up for one against another,
if we remember that they are all instruments em¬
ployed by God in his husbandry and building, and
endowed by him with their various talents and quali¬
fications.
7. For who maketh thee to differ from
another? And what hast thou that thou
didst not receive ? Now if tliou didst re¬
ceive it, why dost thou glory, as if thou
hadst not received it ? 8. Now ye are full,
now ye are rich, ye "have reigned as kings
without us: and I would to God ye did
reign, that we also might reign with you.
9. For 1 think that God hath set forth us
the apostles last, as it were appointed to
death: for we are made a spectacle unto
the world, and to angels, and to men. 10.
We are fools for Christ’s sake, but ye are
wise in Christ ; we are weak, but ye are
strong ; ye arc honourable, but we are des¬
pised. 11. Even unto this present hour
we both hunger, and thirst, and are naked,
and are buffeted, and have no certain
dwelling-place; 12. And labour, working
with our own hands: being reviled, we
bless: being persecuted, we suffer it : 13.
Being defamed, we entreat: we are made
as the filth of the world, and are the off-
scouring of all things unto this day.
Here the apostle improves the foregoing hint to a
caution against pride and self-conceit, and sets forth
the temptations the Corinthians had to despise him,
from the difference of their circumstances.
I. He cautions them against pride and self-con¬
ceit, by this consideration, that all the distinction
made among them was owing to God ; Who mak¬
eth thee to differ? v. 7. And what has thou that
thou didst not receive? Here the apostle turns his
discourse to the ministers, who set themselves at
the head of these factions, and did but too much
encourage and abet the people in those feuds. What
had they to glory in, when all their peculiar gifts
were from God ? They had received them, and
could not glory in them as their own, without wrong¬
ing God. At the time when they reflected on them
to feed their vanity, they should have considered
them as so many debts and obligations to divine
bounty and grace. But it may be taken as a general
maxim : We have no reason to be proud of our at¬
tainments, enjoyments, or performances ; all that we
have, or are, or do, that is good, is owing to the free
and rich grace of God. Boasting is for ever ex¬
cluded. There is nothing we have that we can
properly call our own, all v, received from God. It
is loolish in us therefore, anti injurious to him, to
boast of ,t ; they who receive all, should be proud of
nothing, Ps. 115. 1. Beggars and dependents may
glory in their supports ; but to glory in themselves ,
is to be proud at once ot meanness, impotence, and
want. Note, Due attention to our obligations to
divine grace would cure us of arrogance and self-
conceit.
11. He presses the duty of humility upon them by
a very smart irony, or at least reproves them for
their pride and self-conceit; “ Ye are full, ye are
rich, ye have reigned as kings without us. Ye
have not only a sufficiency, but an affluence, of spi¬
ritual gifts ; nay, ye can make them the matter of
your glory without us, in mine absence, and with¬
out having any need of me.” There is a very ele¬
gant gradation from sufficiency to wealth, and from
thence to royalty ; to intimate how much the Corin¬
thians were elated by the abundance of their wisdom
and spiritual gifts ; which was a humour that pre¬
vailed among them, while the apostle was away
from them, and made them forget what an interest
he had in all. See how apt pride is to over-rate
benefits, and overlook the benefactor , to swell upon
its possessions, and forget from whom they come;
nay, it is apt to behold them in a magnifying-glass ,
“ Ye have reigned as kings,” says the apostle, “ that
is, in your own conceit ; and I would to Clod ye did
reign, that we also might reign with you. 1 wish
ye had as much of the true glory ot a Christian
church upon you, as you arrogate to yourselves. I
should come in then for a share of the honour; I
should reign with you ; I should not be o\ei looked
by you as now I am, but valued and regarded as a
minister of Christ, and a very useful instrument
among you.” Note, Those do not commonly know
themselves best, who think best of themselves, who
have the highest opinion of themselves. The Co¬
rinthians might have reigned, and the apostle with
them, if they had not been blown up with an imagi¬
nary royalty. Note, Pride is a great prejudice to
our improvement. He is stopped from growing
wiser or better, who thinks himself at the height ;
not only full, but rich, nay a king.
III. Re comes to set forth his own circumstances,
and those of the other apostles, and compares them
with their’s.
1. To set forth the case of the apostles ; For I
think it hath pleased God to set forth us the apostles
last, as it were appointed to death. For we are made
a spectacle to the world, and to angels, and to men.
Paul and his fellow-apostles were exposed to great
hardships. Never were any men in this world so
hunted and worried. They carried their lives in their
hands ; God hath set forth us the apostles last, as it
were appointed to death, v. 9. An allusion is made
to some of the bloody spectacles in the Roman am¬
phitheatres ; where men were exposed to fight wild
beasts, or to cut one another to pieces, to make di ¬
version for the populace ; where the victor did not
escape with his life, though he should destroy his ad
versary, but was only reserved for another combat,
and must be devoured or cut in pieces at last, bo
that such wretched criminals (for they were ordina¬
rily condemned persons that were thus exposed)
might very properly be called WiQct vatiu — / arsons
demoted or appointed to death. They are said to be
set forth last, because the meridian gladiators, those
who combated one another in the after-part of the
day, were most exposed, being obliged to fight naked.
So that (as Seneca says, epist. 7. ) this was perfect
butchery ; and those exposed to beasts in the morn¬
ing, were treated mercifully, in comparison of these.
The general meaning is, ttiat the apostles were ex¬
posed to continual danger of death, and that of the
worst kinds, in the faithful discharge of their office.
414
I. CORINTHIANS, IV.
God had set them forth, brought them into view, as
the Roman emperors brought their combatants into
the arena, the place of shew, though not for the same
purposes. They did it, to please the populace, and
humour their own vanity, and sometimes a much
worse principle. The apostles were shewn, to mani¬
fest the power of divine grace, to confirm the truth
of their mission and doctrine, and to propagate reli¬
gion in the world. These were ends worthy of God ;
noble views, fit to animate them to the combat. But
they had like difficulties to encounter, and were in
a manner as much exposed as these miserable Ro¬
man criminals. Note, The office of an apostle was,
as an honourable, so a hard and hazardous one ; “ For
•we are made a spectacle to the world, and to angels,
and to men, v. 9. A shew; we are brought into
the theatre, brought out to the public view of the
world. Angels and men are witnesses to our persecu¬
tions, sufferings, patience, and magnanimity. They
all see that we suffer for our fidelity to Christ, and
how we suffer; how great and imminent are our
dangers, and how bravely we encounter them ; how
sharp our sufferings, and how patiently we endure
them, by the power of divine grace and our Christian
principles. Our’s is hard work, but honourable ; it
is hazardous, but glorious. God will have honour
from us, religion will be credited by us. The world
cannot but see and wonder at our undaunted resolu¬
tion, our invincible patience and constancy. ” And
how contentedly could they be exposed, both to suf¬
ferings and scorn, for the honour of their Master !
Note, The faithful ministers and disciples of Christ
should contentedly undergo any thing for his sake
and honour.
2. He compares his own case with that of the Co¬
rinthians; “ IVe are fools for Christ’s sake, but ye
are wise in Christ ; we are weak, but ye are strong ;
ye are honourable, but we are despised, v. 10. We
are fools for Christ’s sake ; such in common account,
and we are well content to be so accounted. We
can pass for fools in the world, and be despised as
such ; so that the wisdom of God and the honour of
the gospel be by this means secured and displayed.”
Note, Faithful ministers can bear being despised, so
that the wisdom of God and the power of his grace
be thereby displayed. “ But ye are wise in Christ.
Ye have the fame of being wise and learned Chris¬
tians, and ve do not a little value yourselves upon it.
We are under disgrace for delivering the plain truths
of the gospel, and in as plain a manner: ye are in
reputation for your eloquence and human wisdom,
which among many make you pass for wise men in
Christ. We are weak, but ye are strong. We are
suffering for Christ’s sake,” (so being weak plainly
signifies, 2 Cor. 12. 10.) “ when ye are in easy and
flourishing circumstances.” Note, All Christians are
not alike exposed. Some suffer greater hardships
than others, who are yet engaged in the same war¬
fare. The standard-bearers in an army are most
struck at. So ministers in a time of persecution are
commonly the first and greatest sufferers. Or else,
“ We pass upon the world for persons of but mean
endowments, very striplings in Christianity; but ye
look upon yourselves, and are looked upon by others,
as men, as those of a much more advanced growth
and confirmed strength.” Note, They are not al-
wavs the greatest proficients in Christianity, who
think thus of themselves, or pass for such upon
others. It is but too easy and common for self-love
to commit such a mistake. The Corinthians may
think themselves, and be esteemed by others, as
wiser and stronger men in Christ than the apostles
themselves. But O ! how gross is the mistake !
IV. He enters into some particularities of their
sufferings ; Even to this present hour ; that is, after
all the service we have been doing among you and
ulh'. r churches, we both hunger, and thirst, and are
naked, and are buffeted, and have no certain dwell¬
ing-place ; and labour, working with our own hands ,
v. 11, 12. Nay, they were made as the filth of the
world, and dff-scourmg of all things, v. 13. They
were forced to labour with their own hands, to get
subsistence, and had so much, and so much greater,
business to mind, that they could not attend enough
to this, to get a comfortable livelihood, but were ex¬
posed to hunger, thirst, and nakedness; many times
wanted meat, and drink, and clothes. They were
driven about the world, without having any fixed
abode, any stated habitation. Poor circumstances
indeed, for the prime ministers of our Saviour’s king¬
dom, to have no house nor home, and to be destitute
of food and raiment ! But yet no poorer than his,
who had not where to lay his head, Luke 9. 58. But,
O glorious charity and devotion, that would carry
them through all these hardships ! How ardently
did they love Gcd, how vehemently did they thirst
for the salvation of souls ! Their’s was voluntary,
it was pleasing poverty. They thought they had a
rich amends for all the outward good things they
wanted, if they might but serve Christ, and save
souls. Nay, though they were made the filth of the
world, and the off-scouring of all things. They
were treated as men not fit to live, irifts.cibdffxa'Ta.. It
is reasonably thought by the critics, that an allusion
is here made to a common custom of many Heathen
nations, to offer men in saorifice, in a time of pesti¬
lence, or other like grievous calamity. These were
ordinarily the vilest of men, persons of the lowest
rank and worst character. Thus, in the first ages,
Christians were counted the source of all public cala¬
mities, and were sacrificed to the people’s rage, if
not to appease their angry deities. And apostles
could not meet with better usage. They suffered
in their persons and characters as the very worst
and vilest men ; as the most proper to make such
a sacrifice : or else as the very dirt of the world,
that was to be swept away : nay, as the off-scouring
of all things, the dross, the filings of all things. They
were the common-sewer into which all the re¬
proaches of the world were to be poured. To be
the off-scouring of any thing, is bad ; but what is it
to be the off-scouring of all things ? How much did
the apostles resemble their Master, and fill up that
which was behind of his afflictions, for his body’s sake,
which is the church ? Col. 1. 24. They suffered for
him, and they suffered after his example. Thus
poor and despised was he in his life and ministry.
And every one who would be faithful in Christ Jesus,
must prepare for the same poverty and contempt.
Note, They may be very dear to God, and honoura¬
ble in his esteem, whom men may think unworthy to
live, and use and scorn as the very dirt and refuse of
the world. God seeth not as man seeth, 1 Sam. 16. 7.
V. We have here the apostles’ behaviour under
all ; and the return they made for this mal-treat-
ment ; Being reviled, we bless ; being persecuted, we
suffer it ; being defamed, we entreat, v. 12,13. They
returned blessings for reproaches, and entreaties and
kind exhortations for the rudest slanders and defama¬
tion ; and were patient under the sharpest persecu¬
tions. Note, The disciples of Christ, and especially
his ministers, should hold fast their integrity, and
keep a good conscience, whatever opposition or hard¬
ships they meet with from the world. Whatever
they suffer from men, they must follow the example,
and fulfil the will and precepts, of their Lord. They
must be content, with him and for him, to be des¬
pised and abused.
1 4. I write not those things to shame you,
but as my beloved sons I warn you. 15.
| Forthough ye have ten thousand instructors
| in Christ, yet have ye not many fathers: for
415
I. CORINTHIANS, IV.
in Christ Jesus 1 have begotten you through
the gospel. 16. .Wherefore I beseech you,
be ye followers of me.
. Here Paul challenges their regard to him as their
father. He tells them, 1. That what he had written1
was not for their reproach, but admonition ; not with
the gall of an enemy, but the bowels of a father ;
( v . 14.) 1 write not to shame you, but as my beloved
children I warn you. Note, In reproving for sin,
we should have a tender regard to the reputation, as
well as the reformation, of the sinner. We should
aim to distinguish between them and their sins, and
take care not to discover any spite against them our¬
selves, nor expose them to contempt and reproach
in the world. Reproofs that expose, commonly do
but exasperate ; when those that kindly and affec¬
tionately warn, are likely to reform. When the
affections of a father mingle with the admonitions of
a minister, it is to be hoped that they may at once
melt and mend : but to lash like an enemy or execu¬
tioner, will provoke, and render obstinate. To ex¬
pose to open shame, is but the way to render shame¬
less. 2. He shews them upon what foundation he
claimed paternal relation to them, and calls them his
sons. They might have other pedagogues or in¬
structors, but he was their father ; for in Christ Jesus
he had begotten them by thegos/iel, v. 15. They were
made Christians by his ministry. He had laid the
foundation of a church among them. Others could
only build upon it. Whatever other teachers they
had, he was their spiritual father. He first brought
them off from Pagan idolatry to the faith of the gos¬
pel and the worship of the true and living tlod. He
was the instrument of their new birth, and therefore
claimed the relation of a father to them, and felt the
bowels of a father toward them. Note, There com¬
monly is, and always ought to be, an endeared affec¬
tion between faithful ministers and those they beget
in Christ Jesus through the gospel. They should
love like parents and children. 3. We have here
the special advice he urges on them ; Wherefore I
beseech you, be ye followers of me, v. 16. This he
elsewhere explains and limits, ( ch . 11. 1.) “ Be ye
followers of me, as I also am of Christ. Follow me
as far as I follow Christ. Come up as close as ye can
to my example in those instances wherein I endea¬
vour to copy after his pattern. Be my disciples, as
far as I manifest myself to be a faithful minister and
disciple of Christ, and no farther. I would not have
you be my disciples, but his. But I hope I have ap-
g roved myself a faithful steward of the mysteries of
hrist, and a faithful servant of my master Christ ;
so far follow me, and tread in my steps.” Note, Mi¬
nisters should so live, that their people may take
pattern from them, and live after their copy. They
should guide them by their lives as well as their li/is ;
go before them in the way to heaven, and not con¬
tent themselves with pointing it out. Note, As mi¬
nisters are to set a pattern, others must take it. They
should follow them, as far as they are satisfied that
they follow Christ in faith and practice.
17. For this cause have I sent unto you
Timotheus, who is my beloved son, and i
faithful in the Lord, who shall bring you J
into remembrance of my ways which are j
in Christ, as I teach every where in every
church. 18. Now some are puffed up, as
though I would not come to you. 19. But
I will come to you shortly, if the Lord will ;
and will know, not the speech of them who
are puffed up, but the power. 20. For the
kingdom of God is not in word, but in
power. 21. What will ye? Shall I come
unto you with a rod, or in love, and in the
spirit of meekness ?
^<*11 -*•
I. He tells them ol his having sent 1 imothy to
them, to bring them into remembrance of his ways
in Christ, as he taught every where in every church ;
(v. 17.) to remind them of his ways in Christ, to re¬
fresh their memory as to his preaching and practice,
what he taught, and how he lived among them. Note,
They who have had ever so good teaching, are apt
to forget, and need to have their memories refreshed.
The same truth, taught over again, if it give no
new light, may make new and quicker impression.
He also lets them know, ‘hat his teaching was the
same every where, and in every church. He had
not one doctrine for one place and people, and ano¬
ther for a different one. He kept close to his instruc¬
tions. What he rectived of the Lord, that he deli¬
vered, ch. 11. 23. This was the gospel-revelation,
which was the equal concern of all men, and did not
vary from itself. He therefore taught the same
things in every church, and lived after the same
manner in all times and places. Note, The truth of
Christ is one and invariable. What one apostle
taught, every one taught. What one apostle taught
at one time and in one place, he taught at all times
and in all places. Christians may mistake and differ
in their apprehensions, but Christ and Christian truth
are the same yesterday, to-day, and for ever, Heb.
13. 8. To render their regard to Timothy the greater,
he gives them his character. He was his beloved son,
a spiritual child of his, as well as themselves. Note,
Spiritual brotherhood should engage affection as well
as what is common and natural. The children of
one father should have one heart. But he adds,
“ He is faithful in the Lord ; trust-worthy, as one
that feared the Lord. He will be faithful in the
particular office he has now received of the Lord,
the particular errand on which he comes ; not only
from me, but from Christ. He knows what 1 have
taught, and what my conversation has been in all
places, and, ye may depend upon it, he will make
a faithful report.” Note, It is a great commenda¬
tion of any minister, that he is faithful in the Lord,
faithful to his soul, to his light, to his trust from God ;
this must go a great way in procuring regard to his
message with them that fear God.
II. He rebukes the vanity of those who imagined
he would not come to them, by letting them know
this was his purpose, though he had sent Timothy ;
“ I will come to you shortly, though some of you are
so vain as to think I will not.” But he adds, if the
Lord will. It seems, as to the common events of
life, apostles knew no more than other men, nor
were they in these points under inspiration. For
had the apostle certainly known the mind of God in
this matter, he had not expressed himself with this
uncertainty. But he sets a good example to us in it.
Note, All our purposes must be formed with a de¬
pendence on Providence, and a reserve for the over¬
ruling purposes of God. If the Lord will, we shall
j live, and do this and that, Jam. 4. 15.
III. He lets them know what would follow upon
j his coming to them ; I will know, not the speech of
j them that are puffed up, but the power, v. 19. He
would bring the great pretenders among them to a
trial, know what they were ; not by their rhetoric
or philosophy, but by the authority and efficacy of
what they taught, whether they could confirm it by
miraculous operations, and whether it was accom¬
panied with divine influences and saving effects on
the minds of men. For, adds he, the kingdom of
God is not in word, but in power. It is not set up,
nor propagated, nor established, in the hearts of
416
J. CORINTHIANS. V.
men, by plausible reasonings or florid discourses,
but by the external power of the Holy Spirit, in
miraculous operations at first, and the powerful in -
fluence of divine truth on the minds and manners of
men. Note, It is a good way in the general to
judge of a preacher’s docJa*ne, Jlu’^ec- whet^pW, .-..
effects of it upon men’s hearts be truly divine. 1 hat
is most likely to corrie from God, which in its own
nature is most fit, and in event is found, to produce
most likeness to God ; to spread piety and virtue,
to change men’s hearts, and mend their manners.
IV. He puts it to their choice, how he should
come among them, whether with a rod, or in love ,
and the s/iirit of meekness ; (v. 21.) that is, accord¬
ing as they were, they would find him. If they
continued perverse among themselves and with him,
it would be necessary to come with a rod ; that is,
to exert his apostolical power in chastising them,
by making some examples, and inflicting some dis¬
eases and corporal punishments, or by other censures
for their faults. Note, Stubborn offenders must be
used with severity. In families, in Christian com¬
munities, paternal pity and tenderness, Christian
love and compassion, will sometimes force the use
of the rod. But this is far from being desirable, if
it may be prevented. And therefore the apostle
adds, that it was in their own option whether he
should come with a rod, or in a quite different dis¬
position and manner: or in love and the spirit of
meekness. As much as if he had said, “ Take warn
ing, ceas your unchristian feuds, rectify the abuses
among you, and return to your duty, and ye shall
find me as gentle and benign as ye can wish. It
will be a force upon my inclination to proceed with
severity. I had rather come and display the ten¬
derness of a father among you, than assert his autho¬
rity. Do but your dutv, and ye have no reason to
avoid mv presence.” Note, It is a happy temper
in a minister, to have the spirit of love and meek¬
ness predominant, and yet to maintain his just au¬
thority.
CHAP. V.
In this chapter, the apostle, I. Blames them for their indul¬
gence in the case of the incestuous person, and orders him
to be excommunicated, and delivered to Satan, v. 1 . . 6.
II. He exhorts them to Christian purity, by purging out
the old leaven, v I, 8. And, III. Directs them to shun
even the common conversation of Christians who wer
guilty of any notorious and flagitious wickedness, v. 9, to
the end.
1. TT is reported commonly, that there is
JL fornication among yon, and such for¬
nication as is not so much as named among
the Gentiles, that one should have his fa¬
ther’s wife. 2. And ye are puffed up, and
have not -ather mourned, that he that hath
done this deed might be taken away from
among you. 3. For I verily, as absent in
body, but present in spirit, have judged
already, as though I were present, concern¬
ing him that hath so done this deed ; 4. In
the name of our Lord Jesus Christ, when ye
are gathered together, and my spirit, with
the power of our Lord Jesus Christ, 5. To
deliver such an one unto Satan for the de¬
struction of the flesh, that the spirit may be
saved m the day of the Lord Jesus. 6. Your
glorying is not good. Know ye not that
a little leaven leaveneth the whole lump ?
Here the apostle states the case ; and,
I. Lets them know what was. the common or ge-
i neral report concerning them, that one of their com¬
munity was guilty of fornication, v. 1. It was told
in all places, to their dishonour, and the reproach
1 of Christians. And it was the more reproachful, be¬
cause it could not be denied. Note, The heinous
:Hfe^r»rofessed Christians are quickly noted and
ncnsecHforoad. We should walk circumspectly, for
many eyes are upon us, and many mouths will be
opened against us if we fall into any scandalous prac¬
tice. This was not a common instance of fornication,
but such as was not so much as named among the
Gentiles, that a ma?i should have his father’s wife ;
either marry her while his father was alive, or keep
her as his concubine, either when he was dead or
while he was alive. In either of these cases, his
criminal conversation with her might be called for¬
nication ; but had his father been dead, and he, after
his decease, married to her, it had been incest still,
but neither fornication nor adultery in the strictest
sense. But to many her, or keep her as a con¬
cubine, while his father was alive, though he had
repudiated her, or she had deserted him, whether
she were his own mother or not, was incestuous
fornication; Scelus incredibile, (as Cicero calls it,)
et praeter unum in omni vita inauditum ; (Orat.
pro Cluent. ) when a woman had caused her daugh¬
ter to be put away, and was married to her husband.
Incredible wickedness ! says the orator ; such I newer
heard of in all my life besides. Not that there were
no such instances of incestuous commerce or marri¬
ages among the heathens : but, whenever they hap¬
pened, they gave a shpek to every man of virtue and
probity among them. They could not think of them
without horror, nor mention them without dislike
and detestation. Yet such a horrible wickedness
was committed by one in the church of Corinth, and,
as is probable, a leader of one of the factions among
them ; a principal man. Note, The best churches
are, in this state of imperfection, liable to very great
corruptions. Is it any wonder, when so horrible a
practice was tolerated in an apostoli al church, a
church planted by the great apostle of the Gentiles?
II. He greatly blames them for their own conduct
hereupon ; they were puffed up, (v. 2. ) they gloried ;
1. Perhaps on account of this very scandalous per
son. He might be a man of great eloquence, ol
deep science, and for this reason very greatly esteem¬
'd, and followed, and cried up, by many among
them. They were proud that they had such a
leader. Instead of mourning for his fall, and their
own reproach upon his account, and renouncing him
and removing lnm from the society, they continued
to applaud him, and pride themselves in him. Note,
Pride and self-esteem often lie at the bottom of our
immoderate esteem of others; and this makes us
blind to their faults as to our own. It is true humi¬
lity that will bring a man to a sight and acknow¬
ledgment of his errors. The proud man either
wholly overlooks or artfully disguises his faults, or
endeavours to transform his blemishes into beauties.
'I'hose of the Corinthians that were admirers of the
incestuous person’s gifts, could overlook or extenu
ate his horrid practices. Or else, 2. It may intimate
to us, that some of the opposite party were puffei
up. They were proud of their own standing, and
trampled over him that fell. Note, It is a very
wicked thing to glory over the miscarriages and sins
of others. We should lay them to heart, and mourn
for them, not be puffed up with them. Probably,
this was one effect of the divisions among them. The
opposite party made their advantage of this scan¬
dalous lapse, and were glad of the opportunity.
Note, It is a sad consequence of divisions among
Christians, that it makes them apt to rejoice in ini¬
quity. The sins of others should be our sorrow.
Nay, churches should mourn for the scandalous be¬
haviour of particular members, and, if they are in
41?
I. CORTNTHIANS, V.
corrigible, should remove them. He that had done
this wicked deed, should have been taken away from
among them.
III. We have the apostle’s direction to them how
tiey should now proceed with this scandalous sin¬
ner. He would have him excommunicated, and de¬
livered to Satan ; (i>. 3 — 5.) as absent in body, yet
l iresent in spirit, he had judged already as if he
were f iresent . That is, he had, by revelation and
the miraculous gift of discerning vouchsafed him
by the Spirit, as perfect a knowledge of the case,
and had hereupon come to the following determina¬
tion, not without special authority from the Holy
Spirit. He says this, to let them know, that though
he was at a distance, he did not pass an unrighteous
sentence, nor judge without having as lull cognizance I
of the case, as if he had been on the spot. Note,
Those who would appear righteous judges to the
world, will take care to inform them, that they do
not pass sentence without full proof and evidence.
The apostle adds, him who hath so done this deed.
'The fact was not only heinously evil in itself, and
horrible to the heathens, but there were some par¬
ticular circumstances that greatly aggravated the
offence. He had so committed the evil as to heighten
the guilt by the manner of doing' it. Perhaps he
was a minister, a teacher, or a principal man among
them. By this means the church and their profes¬
sion were more reproached. Note, In dealing with
scandalous sinners, not only are they to be charged
with the fact, but the aggravating circumstances of
it. He had judged that he should be delivered to
Satan, ( v . 5.) and this was to be done in the name
of Christ, with the power of Christ, and in a full as¬
sembly, where the apostle would be also present in
spirit, or by his spiritual gift of discerning at a dis¬
tance. Some think that this is to be understood of
a mere ordinary excommunication, and that deliver¬
ing him to Satan for the destruction of the flesh, is
only meant of disowning him, and casting him out
of the church, that by this means he might be
brought to repentance, and his flesh might be mor¬
tified. Christ and Satan divide the world : and they
that live in sin, when they profess relation to Christ,
belong to another master, and by excommunication
should be delivered up to him ; and this in the name
of Christ. Note, Church-censures are Christ’s or¬
dinances, and should be dispensed in his name. It ,
was to be done also when they were gathered toge- 1
ther, in full assembly. The more public, the more
solemn ; and the more solemn, the more likely to J
have a good effect on the offender. Note, Church- i
censures on notorious and incorrigible sinners should '
be past with great solemnity. They who sin in this
manner, are to be rebuked before all, that all may
fear, 1 Tim. 5. 20. Others think the apostle is not
to be understood of mere excommunication, but of a
miraculous power or authority thev had of deliver¬
ing a scandalous sinner into the power of Satan, to
have bodily diseases inflicted, and to be tormented
by him with bodily pains, which is the meaning of
the destruction of the flesh. In this sense, the de¬
struction of the flesh has been a happy occasion of
the salvation of the Spirit. It is probable that this 1
was a mixed case. It was an extraordinary instance : !
and the church was to proceed against him by just
censure ; the apostle, when they did so, put forth an
act of extraordinary power, and gave him up to
Satan ; not for his destruction, but for his deliver¬
ance, at least, for the destruction of the flesh, that
the soul might be saved. Note, The great end of
church-censures is the good of those who fall under
them ; their spiritual and eternal good. It is, that
their spirit may be saved in the day of the Lord
Jesus, v. 5. Yet it is not merely a regard to their
benefit that is to be had in proceeding against them.
F or,
VOL. VT. — 3 G
IV. He hints the danger of contagion from this
example ; Your glorying is not good. Know ye not
that a little leaven leaveneth the whole lump ? The
bad example of a man in rank and reputation is very
mischievous; spreads the contagion far and wide.
It did so, probably, in this very church and case : see
2 Cor. 12. 21. They could not be ignorant of this.
The experience of the whole world was for it ; one
scabbed sheep infects a whole flock. A little leaven
will quickly spread the ferment through a great
lump. Note, Concern for their purity and preser¬
vation should engage Christian churches to remove
gross and scandalous sinners.
7. Purge out therefore the old leaven,
that ye may be a new lump, as ye are un¬
leavened. For even Christ our Passover
is sacrificed for us: ^ Therefore let us keep
the feast, not with old leaven, neither with
the leaven of malice and wickedness ; but
with the unleavened bread of sincerity and
truth.
Here the apostle exhorts them to purity, by purg¬
ing out the old leaven. In which observe,
1. The advice itself; addressed either, (1.) To
the church in general : and so, purging out the old
leaven, that they might be a new lump, refers to
the putting away from themselves that wicked per¬
son, v. 13. Note, Christian churches should be pure
and holy, and not bear such corrupt and scandalous
members. They are to be unleavened, and should
endure no such heterogeneous mixture to sour and
corrupt them. Or, (2. ) To each particular member
of the church. And so it implies, that they should
purge themselves from all impurity of heart and
life, especially from this kind of wickedness, to which
the Corinthians were addicted to a proverb. See
the argument at the beginning. This old leaven
was in a particular manner to be purged out, that
they might become a new lump. Note, Chris¬
tians should be careful to keep themselves dean, as
well as purge polluted members out of their society.
And they should especially avoid the sins to which
themselves were once most addicted, and the reign¬
ing vices of the places and people where they live.
They were also to purge themselvesyVom malice and
wickedness ; all ill-will and mischievous subtlety.
This is leaven that sours the mind to a great degree.
It is not improbable that this was intended as a check
to some who gloried in the scandalous behaviour of
the offender, both out of pride and pique. Note,
Christians should be particularly careful to keep
fiee from malice and mischief. Love is the very
essence and life of the Christian religion. It is the
fairest image of God, for God is Love ; (1 John 4. 16.)
and therefore it is no wonder if it be the greatest
beauty and ornament of a Christian. But malice is
murder in its principles ; He that hates his brother,
is a murderer ; (1 John 3. 15.) he bears the image,
and proclaims himself the offspring, of him who was
a murderer from the beginning, John 8. 44. How
hateful should every thing be to a Christian, that
looks like malice and mischief.
2. The reason with which this advice is enforced
For Christ our Passover is sacrificed for us, v. 7.
This is the great doctrine of the gospel. The Jews,
after they had killed the passover, kept the feast of
unleavened bread. So must we ; not for seven davs
only, but all our days. We should die with our Sa¬
viour to sin ; be planted into the likeness of his death,
by mortifying sin ; and into the likeness of his resur¬
rection, by rising again to newness of life, and that
internal and external. We must have new hearts,
and lead new lives. Note, The whole life of a Chris¬
tian must be a feast of unleavened bread. His com—
418
1. CORINTHIANS, VI.
mon conversation and his religious performances [
must be holy. He must purge out the old leaven ,
and keep the feast with the unleavened bread of sin¬
cerity and truth. He must be without guilt in his
conduct toward God and man. And the more there
is of sincerity in our own profession, the less shall
we censure that of others. Note, on the whole. The
sacrifice of our Redeemer is the strongest argument
with a gracious heart for purity and sincerity. How
sincere a regard did he shew to our welfare, in dying
for us ! And how terrible a proof was his death, of
the detestable nature of sin, and God’s displeasure
against it ! Heinous evil, that could not be expiated
but with the blood of the Son of God ! And shall a
Christian love the murderer of his Lord ? God forbid.
9. I wrote unto you in an epistle not to
company with fornicators. 10. Yet not al¬
together with the fornicators of this world,
or with the covetous, or extortioners, or
with idolaters ; for then must ye needs go
out <?f the world. 1 1 . But now 1 have writ¬
ten unto you not to keep company, if any
man that is called a brother be a fornicator,
or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner ; with such an
one, no not to eat. 12. For what have I to
do to judge them also that are without ? Do
not ye judge them that are within ? 1 3. But
them that are without God judgeth. There¬
fore put away from among yourselves that
wicked person.
Here the apostle advises them to shun the com¬
pany and converse of scandalous professors. In
which consider,
1. The advice itself ; I wrote to you in a letter,
not to company with fornicators, v. 9. Some think
this was an epistle written to them before, which is
lost. Yet we have lost nothing by it, the Christian
revelation being entire in those books of scripture
which are come down to us ; which are all that
were intended by God for the general use of Chris¬
tians, or he could and would in his providence have
preserved more of the writings of inspired men.
Some think it is to be understood of this very epis¬
tle, that he had written this advice before he had
full information of their whole case, but thought it
needful now to be more particular. And therefore
on this occasion he tells them, that if any man called
a brother, any one professing Christianity, and being
a member of a Christian church, were a fornicator,
or covetous, or an idolater, or a railer, that they
should not keep company with him, not so much as
eat with such a one. They were to avoid all familia¬
rity with him ; they were to have no commerce with
him : but, that they might shame him, and bring him
to repentance, must disclaim and shun him. Note,
Christians are to avoid the familiar conversation of
fellow-Christians that are notoriously wicked, and
under just censure for their flagitious practices.
Such disgrace the Christian name. They may call
themselves brethren in Christ, but they are not
Christian brethren. They are only fit companions
for their brethren in iniquity ; and to such company
they should be left, till they mend their ways and
doings.
2. He limits this advice. He does not forbid Chris¬
tians the like commerce with scandalously wicked
heathens. He does not forbid them eating or con¬
versing with the fornicators of this world, See. They
know no better. They profess no better. The gods
they serve, and the worship they render to many of
them, countenance such wickedness. “ You must
needs go out of the world, if you will have no con¬
versation with such men. Your Gentile neighbours
are generally vicious and profane ; and it is impos¬
sible, as long as you are in the world, and have any
worldly business to do, but you must fall into their
company. This cannot be wholly avoided.” Note,
Christians may and ought to testify more respect
to loose worldlings than to loose Christians. This
seems a paradox. Why should we shun the com¬
pany of a profane or loose Christian, rather than
that of a profane or loose heathen ?
3. The reason of this limitation is here assigned.
It is impossible the one should be avoided. Chris¬
tians must have gone out of the world, to avoid the
company of loose heathens. But this was. impossi¬
ble, as long as they had business in the world. While
they are minding their duty, and doing their proper
business, God can and will preserve them from con¬
tagion. Besides, they carry an antidote against the
infection of their bad example, and are naturally
upon the guard. They are apt to have a horror at
their wicked practices. But the dread of sin wears
off by familiar converse with wicked Christians. Our
own safety and preservation are a reason of this dif¬
ference. But besides, heathens were such as Chris¬
tians had nothing to do, to judge and censure, and
avoid, upon a censure past ; for they are without,
(y. 12.) and must be left to God's judgment, v. 13.
But as to members of the church, they are within,
are professedly bound by the laws and rules of Chris¬
tianity, and not only liable to the judgment of God,
but to the censures of those who are set over them,
and the fellow-members of the same body, when
they transgress these rules. Every Christian is bound
to judge them unfit for communion and familiar con¬
verse. They are to be punished, by having this
mark of disgrace put upon them, that they may be
ashamed, and, if possible, reclaimed thereby: "and
the more, because the sins of such much more dis¬
honour God than the sins of the openly wicked and
profane can do. The church therefore is obliged to
clear herself from all confederacy with them, or con¬
nivance at them, and to bear testimony against their
wicked practices. Note, Though the church has
nothing to do with those without, it must endeavour
to keep clear of the guilt and reproach of those
within.
4. He applies the argument to the case before
him ; “ Therefore put away from among yourselves
that wicked person, v. 13. Cast him out of your
fellowship, and avoid his conversation.”
CHAP. VI.
In this chapter, the apostle, I. Reproves them for going to
law with one another about small matters, and bringing
the cause before heathen judges, v. 1 . .8. II. He takes
occasion hence to warn them against many gross sins, to
which they had been formerly addicted, v. 9.. II. III.
And, having cautioned them against the abuse of their
liberty, he vehemently dehorts them from fornication, by
various arguments, v. 12, to the end.
l.”I~>Al\E any of you, having a mailer
JLF against another, go to law before
the unjust, and not before the saints ? 2.
Do ye not know that the saints shall judge
the world ? And if the world shall be judg¬
ed by you, are ye unworthy to judge the
smallest matters ? 3. Know ye not that we
shall judge angels ? How much more things
that pertain to this life ! 4. If then ye have
judgments of things pertaining to this life,
set them to judge, who are least esteemed
in the church. 5. I speak to your shame.
Is it so, that there is not a wise man among
419
I. CORINTHIANS, VI.
ou, no, not one that shall be able to judge
etween his brethren ? 6. But brother goeth
to law with brother, and that before the
unbelievers. 7. Now therefore there is ut¬
terly a fault among you, because ye go to
law with one another. Why do ye not rather
take wrong? Why do ye not rather suffer
yourselves to be defrauded ? 8. Nay, ye do
wrong, and defraud, and that your brethren.
Here the apostle reproves them for going to law
with one another before heathen judges for little
matters; and therein blames all vexatious law-
suits. In the chapter before he had directed them
to punish heinous sins among themselves by church-
censures. Here he directs them to determine con¬
troversies with one another by church-counsel and
advice. Concerning which observe,
I. The fault he blames them for ; it was going to
law. Not but that the law is good, if a man uses it
lawfully. But, 1. Brother went to law with brother,
tv. 6.) one member of the church with another.
The near relation would not preserve peace and
good understanding. The bonds of fraternal love
were broken through. And a brother offended, as
Solomon says, is harder to be won than a strong
city ; their contentions are like the bars of a castle,
Prov. 18. 19. Note, Christians should not contend
with one another, for they are brethren. This, duly
attended to, would prevent law-suits, and put an
end to quarrels and litigations. 2. They brought
the matter before the heathen magistrates; they
went to law before the unjust, not before the saints ;
( v . 1.) brought the controversy before unbelievers,
{v. 6.) and did not compose it among themselves,
Christians and saints, at least in profession. This
tended much to the reproach of Christianity. It
published at once their folly and unpeaceableness ;
whereas they pretended to be the children of wis¬
dom, and the followers of the Lamb, the meek and
lowly Jesus, the Prince of Peace. And therefore,
says the apostle, “ Dare any of you, having a con¬
troversy with another, go to law, implead him,
bring the matter to a hearing before the unjust ?”
Note, Christians should not dare to do any thing
that tends to the reproach of their Christian name
and profession. 3. Here is at least an intimation
that they went to law for trivial matters; things
of little value. For the apostle blames them, that
they did not take wrong rather than go to law, ( v .
7.) which must be understood of matters not very
important In matters of great damage to ourselves
or families, we may use lawful means to right our¬
selves. W e are not bound to sit down, and suffer
the injury tamely, without stirring for our own re¬
lief ; but in matters of small consequence, it is bet¬
ter to put up with the wrong. Christians should be
of a forgiving temper. And it is more for their ease
and honour to suffer small injuries and inconveni¬
ences, than seem to be contentious.
II. He lays before them the aggravations of their
fault; Do not ye know that the saints shall judge
the world, (v. 2.) shall judge angels? v. 3. And
are they unworthy to judge the smallest matters ; the
things of this life ? It was a dishonour to their Chris¬
tian character, a forgetting their real dignity, as
saints, for them to carry little matters, about the
things of life, before heathen magistrates. When
they were to judge the world, nay, to judge angels,
it is unaccountable that they could not determine
little controversies among one another. By judging
the world and angels, some think, is to be under¬
stood, their being assessors to Christ in the great
judgment-day ; it being said of our Saviour’s disci¬
ples, that they should at that day sit on twelve
thrones, judging the twelve tribes of Israel, Matt.
19. 28. And elsewhere we read of our Lord's com¬
ing with ten thousand of his saints to execute judg¬
ment on all, &c. Jude 14, 15. He will come to judg¬
ment with all his saints, 1 Thess. 3. 13. They them¬
selves are indeed to be judged ; (see Matt. 25. 31 —
41.) but they may first be acquitted, and then ad¬
vanced to the bench, to approve and applaud the
righteous judgment of Christ both on men and an¬
gels. In no other sense can they be judges. They
are not partners in the Lord’s commission, but they
have the honour to sit by, and see his proceeding
against the wicked world, and approve it. Others
understand this judging of the world to be meant,
when' the empire should become Christian. But it
does not appear that the Corinthians had knowledge
of the empire’s becoming Christian ; and if they had,
in what sense could Christian emperors be said to
judge angels ? Others understand it of their con¬
demning the world by their faith and practice, and
casting out evil angels bv miraculous power, which
was not confined to the first ages, or to the apostles.
The first sense seems to be most natural ; and at
the same time, it gives the utmost force to the ar¬
gument. “Shall Christians have the honour to sit
with the sovereign Judge at the last day, whilst he
passes judgment on sinful men and evil angels, and
are they not worthy to judge of the trifles about
which you contend before heathen magistrates ?
Cannot they make up your mutual differences ?
Why must you bring them before heathen judges ?
When you are to judge them, is it fit to appeal to
their judicature ? Must you, about the affairs of this
life, set them to judge, who are of no esteem in the
church ?n So some read, and perhaps most proper¬
ly, (v. 4.) heathen magistrates, i£ou6tvr,/utYout, the
things that are not, ch. 1. 28. “ Must they be call¬
ed in to judge in your controversies, of whom you
ought to entertain so low an opinion ? Is not this
shameful ?” v. 5. Some who read it as our transla¬
tors, make it an ironical speech ; “ If you have such
controversies depending, set them to judge, who are
of least esteem among yourselves. The meanest
of your own members are able surely to determine
these disputes. Refer the matters in variance to
any, rather than go to law about them before hea¬
then judges. They are trifles not worth contending
about, and may easily be decided, if you have first
conquered your own spirits, and brought them into
a true Christian temper. Bear and forbear, and the
men of meanest skill among you may end your quar¬
rels. I s/ieak it to your shame,” v. 5. Note, It is a
shame that little quarrels should grow to such a head
among Christians, that they cannot be determined
by arbitration of the brethren.
III. He puts them on a method to remedy this
fault. And this twofold. 1. By referring it to some
to make it up ; “Is it so, that there is no wise man
among you, no one able to judge between his bre¬
thren? v. 5. You who value yourselves so much
upon your wisdom and knowledge, who are so puff¬
ed up upon your extraordinary gifts and endow¬
ments*; is there none among you fit for this office,
none that has wisdom enough' to judge in these dif¬
ferences? Must brethren quarrel, and the heathen
magistrate judge, in a church so famous as your’s
for knowledge and wisdom ? It is a reproach to
you, that quarrels should run so high, and none
of your wise men interpose to prevent it.” Note,
Christians should never engage in law-suits, till all
other remedies are tried in vain. Prudent Chris¬
tians should prevent, if possible, their disputes, and
not courts of judicature decide them, especially in
matters of no great importance. 2. By suffering
wrong, rather than taking this method to right
themselves ; It is utterly a fault among you, to go
I to law in this matter: it is a fault of one side always,
420
I. CORINTHIANS, VI.
to go to law, except in a case where the title is in- ft
deed dubious, and there is a friendly agreement of
both parties to refer it to the judgment of those
learned in the law, to decide it. And this is refer-
ring it, rather than contending about it, which is the
thing the apostle here seems chiefly to condemn ;
Should you not rather take wrong, rather suffer
yourselves to be defrauded? Note, A Christian
should rather put up with a little injury than tease
himself, and provoke others, by a litigious contest.
The peace ol his own mind, and the calm of his
neighbourhood, are more worth than victory in
such a contest, or reclaiming his own right ; espe¬
cially when the quarrel must be decided by those
who are enemies to religion. But the apostle tells
them, they were so far from bearing injuries, that
they actually did wrong, and defrauded, and that
their brethren. Note, it is utterly a fault, to wrong
and defraud any ; but it is an aggravation of this
fault, to defraud our Christian brethren. The ties,
of mutual love ought to be stronger between them
than between others. And love worketh no ill to his
neighbour, Rom. 13. 10. Those who love the bro¬
therhood, can never, under the influence of this
principle, hurt or injure them.
9. Know ye not that the unrighteous
shall not inherit the kingdom of God ? Be
not deceived: neither fornicators, nor idol¬
aters, nor adulterers, nor effeminate, nor
abusers of themselves with mankind, 10.
Nor thieves, not covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit
the kingdom of God. 1 1. And such were
some of you: but ye are washed, but ye are
sanctified, but ye are justified in the name
of the Lord Jesus, and by the Spirit of our
God.
Here he takes occasion to warn them against
many heinous evils, to which they had been for-
merlv addicted.
1. He puts it to them as a plain truth, of which
they could not be ignorant, that such sinners should
not inherit the kingdom of God. The meanest
among them must know thus much, that the un¬
righteous shall not inherit the kingdom of God,
(v. 9.) shall ndt be owned as true members of his
church on earth, nor admitted as glorious members
of the church in heaven. All unrighteousness is
sin ; and all reigning sin, nay every actual sin, com¬
mitted deliberately, and not repented of, shuts out
of the kingdom of heaven. He specifies several
sorts of sins against the first and second command¬
ments, as idolaters ; against the seventh, as adulte¬
rers, fornicators, effeminate, and sodomites ; against
the eighth, as thieves and extortioners, that by force
or fraud wrong their neighbours ; against the ninth,
as revilers ; and against the tenth, as covetous and
drunkards, as those who are in a fair way to break
all the rest. Those who know any thing of religion,
must know that heaven could never be intended for
these. The scum of the earth are no ways fit to fill
the heavenly mansions. They who do the Devil’s
work, can never receive God’s wages, at least no
other "than death, the just wages of sin, Rom. 6. 23.
2. Yet he warns them against deceiving them¬
selves ; Be not deceived. Those who cannot but
know the fore-mentioned truth, are but too apt not
to attend to it. Men arc very much inclined to flatter
themselves, that God is such a one as themselves ;
and that they may live in sin, and yet die in Christ ;
may lead the life of the Devil’s children, and yet go
to heaven with the children of God. Rut this is all
a gross cheat. Note, It is very much the concern
of mankind, that they do not cheat themselves in the
matters of their souls. We cannot hope to sow to
the Jiesh, and ye' reap everlasting life.
3. He puts them in mind what a change the gospel
and grace of God had made in them ; Such were
some of you ; ( v . 11.) such notorious sinners as he
had been reckoning up. The Greek word is mura.
Such things were some of you, very monsters rather
than men. Note, Some that are eminently good after
their conversion, have been as remarkably wicked
before. Quantum mutatus ab illo ! How glorious a
change does grace make l It changes the vilest of
men into saints and the children of God. Such were
some of you, but you are not what you were. Ye are
washed, ye are sanctified, ye are justified in the name
of Christ, and by the Spirit of our God. Note, The
wickedness of men before conversion is no bar to
their regeneration, and reconciliation to God. The
blood of Christ, and the washing of regeneration, can
purge away all guilt and defilement. Here is a rhe¬
torical change of the natural order ; Ye are saticti-
fied, ye are justified. Sanctification is mentioned
before justification: and yet the name of Christ, by
which we are justified, is placed before the Spirit of
God, by whom we are sanctified. Our justification
is owing to the merit of Christ ; our sanctification,
to the operation of the Spirit : but both go together.
Note, None are cleansed from the guilt of sin, and
reconciled to God through Christ, but those who are
also sanctified by his Spirit. All who are made righ¬
teous in the sight of God, are made holy by the grace
of God.
12. All tilings are lawful unto me, but
all things are not expedient: all things are
lawful for me, but I will not be brought
under the power of any. 13. Meats for
the belly, and the belly for meats: but God
shall destroy both it and them. Now the
body is not for fornication, but for the Lord ;
and the Lord for the body. 14. And God
hath both raised up the Lord, and will also
raise up us by his own power. 1 5. Know ye
not, that your bodies are the members of
Christ ? Shall I then take the members
of Christ, and make them the members of
an harlot? God forbid. 16. What, know
ye not that he who is joined to a harlot, is
one body? For two, saitli he, shall be one
flesh, i 7. But he that is joined unto the
Lord is one spirit. 18. Flee fornication.
I Every sin that a man doeth is without the
body: but he that commit teth fornication
sinneth against his own body. 19. What,
know ye not that your body is the temple
of the Holy Ghost tohich is in you, which
ye have of God, and ye are not your own ?
20. For ve are bought with a price: there¬
fore glorify God in your body, and in your
spirit, which are God’s.
The twelfth and former part of the thirteenth
verse seem to relate to that early dispute among
Christians, about the distinction of meats, and yet to
he prefatory to the caution that follows against for¬
nication. The connexion seems plain enough, if we
attend to the famous determination of the apostles,
Acts 15. where the prohibition of certain foods was
joined with that of fornication. Now some among
the Corinthians seem to have imagined that they
421
I. CORINTHIANS, VI.
wt re as much at liberty in the point of fornication as
of meats, especially because it was not a sin con
detuned by the laws of their country. They were
ready to sav, even in the case of fornication, All
things are lawful for me. This pernicious conceit
St. Paul here sets himself to oppose : he tells them
■ that many things, lawful in themselves, were not ex¬
pedient at certain times, and under particular cir¬
cumstances : and Christians should not barely consi¬
der what was in itself lawful to be done, but what
was fit for them to do, considering their profession,
character, relations, and hopes : they should be very
careful, that by carrying this maxim too far they
were not brought into bondage, either to a crafty de¬
ceiver or a carnal inclination. All things are lawful
for me, says he, but I will not be brought into the
fiower of any, v. 12. Even in lawful things, he would
not be subject to the impositions of a usurped autho¬
rity : so far was he from apprehending that in the
things of God it was lawful for any power on earth
to impose its own sentiments. Note, There is a liber¬
ty wherewith Christ has made us free, in 'which we
must stand fast. But surely he would never carry
this liberty so far, as to put himself into the power
of any bodily afi/ietite. Though all meats were sup¬
posed lawful, he would not become a glutton or a
drunkard. And much less would he abuse the maxim
of lawful liberty, to countenance the sin of fornica¬
tion, which, though it might be allowed by the Co¬
rinthian laws, was a trespass upon the law of nature,
and utterly unbecoming a Christian. He would not
abuse this maxim about eating and drinking, to en¬
courage any intemperance, or indulge a carnal appe¬
tite ; “ Though meats are for the belly, and the belly
for meats, ( v . 13.) though the belly was made to
receive food, and food was originally ordained to fill
the belly, yet, if it be not convenient for me, and
much more if it be inconvenient, and likely to en¬
slave me, if I am in any danger of being subjected
to my belly and appetite, I will abstain. But God
shall destroy both it and them ; at least, as to their
mutual relation. There is a time coming, when the
human body will need no farther recruits of food.”
Some of the ancients suppose that it is to be under¬
stood of abolishing the belly as well as the food ; and
that though the same body will be raised at the great
day, yet not with all the same members ; some being
utterly unnecessary in a future state, as the belly for
instance, when the man is never to hunger, nor
thirst, nor eat, nor drink more. But whether this
be true or no, there is a time coming, when the need
and use of food shall be abolished. Note, The ex¬
pectation we have of being without bodily appetites
in a future life, is a very good argument against being
under theirpower in the present life. This seems
to me the sense of the apostle’s argument ; and that
this passage is plainly to be connected with his cau¬
tion against fornication, though some make it a part
of the former argument against litigious law-suits,
especially before heathen magistrates and the ene¬
mies to true religion. These suppose, that the
apostle argues, that though it may be lawful to claim
our rights, vet it is not always expedient ; and it is
'utterly unfit for Christians to put themselves into the
'power of infidel judges, lawyers and solicitors, on
these accounts. But this connexion seems not so
natural. The transition to his arguments against
fornication, as I have laid it, seems very natural ;
But the body is not for fornication, but for the Lord,
and the Lord for the body, v. 13. Meats and the belly
are for one another : not so, fornication and the body.
The body is not for fornication, but for the Lord.
This is the First argument he uses against this sin,
for which the heathen inhabitants of this city were
infamous, and the converts to Christianity retained
too favourable an opinion of it. It is making things ,
to cross their intention and use. The body is not for
| fornication ; it was never formed for any such pur¬
pose, but for the Lord, for the service and honour of
God. It is to be an instrument of righteousness to
holiness, (Rom. 6. 19.) and thereiore is never to be
made an instrument of uncleanness. It is to be a
member of Clu’ist, and therefore must not be made
the member of a harlot, v. 15. And the Lord is for
the body, that is, as some think, Christ is to be Lord
of the body, to have property in it, and dominion
over it, having assumed a body, and been made to
partake of our nature, that he might be Head of
his church, and Head over all things, Heb. 2. 5, 18.
Note, We must take care, that we do not use w hat be¬
longs to Christ, as if it were cur own, and much less
to his dishonour. Some understand this last passage,
The Lord is for the body, thus, He is for its resurrec¬
tion and glorification, according to what follows, v.
14. Which is a
Secojid argument against this sin, the honour in¬
tended to be put on our bodies ; God hath both raised
up our Lord, ancl will raise us up by his power ;
(y. 14.) by the power of him who shall change our
vile body, and make it like to his glorious body, by
that power whereby he is able to subdue all things to
himself, Phil. 3. 21. It is an honour done to the body,
that Jesus Christ was raised from the dead; and it
will be an honour to our bodies, that they will be
raised. Let us not abuse those bodies by sin, and
make them vile, which, if they be kept pure, shall,
notwithstanding their present vileness, be made like
to Christ's glorious body. Note, The hopes of a re¬
surrection to glory should restrain Christians from
dishonouring their bodies by fleshly lusts,
A Third argument is the honour already put on
them ; Know ye not that your bodies are the members
of Christ ? v. 15. If the soul be united to Christ by
faith, the whole man is become a member of his mys¬
tical body. The body is in union with Christ as well
as the soul. How honourable is this to the Christian !
His very flesh is a part of the mystical body of Christ.
Note, It is good to know in what honourable relations
we stand, that we may endeavour to become them.
But now, says the apostle, shall I take the members
of Christ, and make them the members of a harlot?
God forbid. Or take away the members of Christ ?
Were not this a gross abuse, and the most notorious
injury ? Is it not dishonouring Christ, and disho¬
nouring ourselves to the very last degree ? What,
make Christ’s members the members of a harlot,
prostitute them to so vile a use ! The thought is to
be abhorred. God forbid. Know ye not, that he who
is joined to a harlot, is one body with her’s ? For two,
says he, shall be one flesh. But he who is joined to
the Lord, is one spirit, v. 16, 17. Nothing can stand
in greater opposition to the honourable relations and
alliances of a Christian man, than this sin. He is
joined to the Lord in union with Christ, and made
partaker by faith of his Spirit. One spirit lives and
breathes and moves in the head and members. Christ
and his faithful disciples are one, John 17. 21, 22.
But he that is joined to a harlot, is one body, for two
shall be one flesh, by carnal conjunction, which was
ordained of God only to be in a married state. Now
shall one in so close a union with Christ as to be one
spirit with him, yet be so united to a harlot as to be¬
come one flesh with her ? Is not this a vile attempt
to make a union between Christ and harlots ? And
can a greater indignity be offered to him or ourselves?
Can any thing be more inconsistent with our profes¬
sion or relation ? Note, The sin of fornication is a
great injury in a Christian to his Head and Lord, and
a great reproach and blot on his profession. It is no
wonder therefore that the apostle should say, “ Flee
fornication, (v. 18.) avoid it, keep out of the reach
of temptations to it, of provoking objects. Direct
the eyes and mind to other things and thoughts.”
Aliavitia pugnando, sola libido fugiendo vmcitur —
I. CORINTHIANS, VII.
Other vices may be conquered in fight, this only by
Jlight : so speak many of the fathers.
A Fourth argument is, that it is a sin against our
own bodies ; Every sin that a man doeth is without
the body ; he that committeth fornication, sinneth
against his own body ; (v. 18.) every sin, that is,
every other sin, every external act of sin besides, is
without the body. It is not so much an abuse of the
body as of somewhat else, as wine by the drunkard,
food by the glutton, 8cc. Nor does it give the power
of the body to another person. Nor does it so much
tend to the reproach of the body, and to render it vile.
This sin is in a peculiar manner styled uncleanness,
pollution ; because no sin has so much external tur-
itude in it, especially in a Christian. He sins against
is own body ; he defiles it, he degrades it, making
it one with the body of that vile creature with whom
he sins. He casts vile reproach on what his Re¬
deemer has dignified to the last degree, by taking it
into union with himself. Note, We should not make
our present vile bodies more vile by sinning against
them. The
Fifth argument against this sin, is, that the bodies
of Christians are thetemplesof the Holy Ghost which
is in them, and which they have of God, v. 19. He
that is joined to Christ, is one Spirit. He is yielded
up to him, is consecrated thereby, and set apart for
his use, and is hereupon possessed, and occupied, and
inhabited, by his Holy Spirit. This is the proper
notion of a temple — a place where God dwells, and
sacred to his use, by his own claim and his creature’s
surrender. Such temples real Christians are of the
Holy Ghost. Must he not therefore be God ? But
the inference is plain, that hence we are not our own.
We are yielded up to God, and possessed by and for
God ; nay, and this in virtue of a purchase made of
us ; Ye are bought with a price. In short, our bodies
were made for God, they were purchased for him.
If we are Christians indeed, they are yielded to him,
and he inhabits and occupies them by his Spirit : so
that our bodies are not our own, but his. And shall
we desecrate his temple, defile it, prostitute it, and
offer it up to the use and service of a harlot ? Horrid
sacrilege ! This is robbing God in the worst sense.
Note, The temple of the Holy Ghost must be kept
holy. Our bodies must be kept as his whose they
are, and fit for his use and residence.
Lastly, The apostle argues from the obligation we
are under to glorify God both with our body and
spirit, which are his, v. 20. He made both, he bought
both, and therefore both belong to him, and should
be used and employed for him ; and therefore should
not be defiled, alienated from him, and prostituted
by us. No, they must be kept as vessels fitted for
our Master's use. We must look upon our whole
selves as holy to the Lord, and must use our bodies
as property which belongs to him, and is sacred to
his use and service. We are to honour him with our
bodies and spirits, which are his ; and therefore, sure¬
ly, must abstain from fornication ; and not only from
the outward act, but from the adultery of the heart,
as our Lord calls it, Matt. 5. 28. Body and spirit
are to be kept clean, that God may be honoured by
both. But God is dishonoured, when either is defiled
by so beastly a sin. Therefore flee fornication, nay,
and everv sin. Use your bodies for the glory and
service of their Lord and Master. Note, We are
not proprietors of ourselves, nor have power over
ourselves, and therefore should not use ourselves ac¬
cording to our own pleasure, but according to his
will, and for his glory, whose we are, and whojn we
should serve, Acts 27. 23.
CHAP. VII.
In this chapter, the apostle answers some cases proposed to
him by the Corinthians about marriage. He, I. Shews
them that marriage was appointed as a remedy against for¬
nication, and therefore that persons had better marry than
burn, v. 1 . . 9. II. He gives direction to those who are
married, to continue together, though they might have an
unbelieving relative, unless the unbeliever would part, in
whicli case a Christian would not be in bondage, v. 10. . 16.
III. He shews them that becoming Christians does not
change their external state • and therefore advises every
one to continue, in the general, in that state in which he
was called, v. 17.. 24. IV. He advises them, by reason
of the present distress, to keep themselves unmarried ; hints
the shortness of time, and how they should improve it, so
as to grow dead and indifferent to the comforts of' the world ;
and shews them how worldly cares hinder their devotions,
and distract them in the service of God, v. 25. .35. V. He
directs them in the disposal of their virgins, 36 . . 38. VI.
And closes the chapter with advice lo widows, how to dis¬
pose of themselves in that state, v. 39, 40.
1. 'vVTOW concerning the things whereof
J3I ye wrote unto me : It is good for
a man not to toucli a woman. 2. Never¬
theless, to avoid fornication, let every man
have his own wife, and let every woman
have her own husband. 3. Let the hus¬
band render unto the wife due benevolence :
and likewise also the wife unto the hus¬
band. 4. The wife hath not power of her
own body, but the husband: and likewise
also the husband hath not power of his own
body, but the wife. 5. Defraud ye not one
the other, except it be with consent for a
time, that ye may give yourselves to fasting
and prayer; and come together again, that
Satan tempt you not for your incontinency.
6. But I speak this by permission, and not
of commandment. 7. For I would that all
men wTere even as I myself: but every man
hath his proper gift of God, one after this
manner, and another after that. 8. I say
therefore to the unmarried and widows, It
is good for them if they abide even as I.
9. But if they cannot contain, let them mar¬
ry: for it is lietter to marry than to burn.
The apostle comes now, as a faithful and skilful
casuist, to answer some cases of conscience which
the Corinthians had proposed to him. Those were
things whereof they wrote to him, v. 1. As the lips
of ministers should keep knowledge, so the people
should ask the law at their mouths. The apostle
was as ready to resolve, as they were to propose,
their doubts.
In the former chapter, he warns them to avoid
fornication; here he gives some directions about
marriage, the remedy God had appointed for it.
He tells them in general,
I. That it was good, in that juncture of time at
least, to abstain from marriage altogether; It is
good for a man not to touch a woman ; not to take
her to wife : by good here, not understanding what
is so conformable to the mind and will of God, as if
to do otherwise were sin; an extreme into which
many of the ancients have run, in favour of celibacy
and virginity. Should the apostle be understood in
this sense, he would contradict much of the rest of
his discourse. But it is good, that is, either abstract¬
ing from circumstances, there are many things in
which the state of celibacy has the advantage above
the marriage-state ; or else at this juncture , by reason
of the distresses of the Christian church, it would be
a convenience for Christians to keep themselves
single, provided they have the gift of contincncy.
1. CORINTHIANS, VII. 423
and at the same time can keep themselves chaste.
The expression also may carry in it an intimation,
that Christians must avoid all occasions of this sin,
and flee all fleshly lusts, and incentives to them ;
must neither look on, nor touch, a woman, so as to
provoke lustful inclinations. Y et,
II. He informs them that marriage, and the com¬
forts and satisfactions of that state, are by divine
wisdom prescribed for preventing fornication, (r.
2.) rLzftviictt — Fornications, all sorts of lawless lust.
To avoid these, Let every man, says he, have his
own wife, and every woman her own husband.
That is, marry, and confine themselves to their own
mates. And when they are married, let each render
the other due benevolence, ( v . 3.) consider the dis¬
position and exigency of each other, and render con¬
jugal duty, which is owing to each other. For, as
the apostle argues, ( v . 4.) in the married state nei¬
ther person has power over their own body, but has
delivered it into the power of the other. The wife
her’s into the power of the husband, the husband his
into the power of the wife. Note, Polygamy, or
the marriage of more persons than one, as well as
adultery, must be a breach of marriage-covenants,
and a violation of the partner’s rights. And there¬
fore they should not defraud one another of the use
of their bodies, nor any other of the comforts of the
conjugal state, appointed of God for keeping theves- {
sel in sanctification and honour, and preventing the !
lusts of uncleanness ; except it be with mutual con¬
sent, ( v . 5.) and for a time only, while they employ
themselves in some extraordinary duties of religion,
or give themselves to fasting and prayer. Note,
Seasons of deep humiliation require abstinence from
lawful pleasures. But this separation between hus¬
band and wife must not be for a continuance, lest
they expose themselves to Satan’s temptations, by
reason of their incontinence, or inability to contain, j
Note, Personsexpose themselves to great danger, by
attempting to perform what is above their strength,
and at the same time not bound upon them by any
law of God. If they abstain from lawful enjoyments, i
they mav be insnared into unlawful ones. The re- J
medies God hath provided against sinful inclinations,
are certainly best.
III. The apostle limits what he had said about
every man’s having his own wife, &c. (v. 2.) I speak
this by permission, not of command. He did not
lav it as an injunction upon every man, to marry
without exception. Any man might marry. No
law of God prohibited the thing. But, on the other
hand, no law bound a man to marry, so that he sin¬
ned if he did not ; I mean, unless his circumstances
required it for preventing the lust of uncleanness.
It was a thing in which men, by the laws of God,
were in a great measure left at liberty. And there¬
fore Paul did not bind every man to marry, though
every man had an allowance. No, he could wish all
men were as himself; ( v . 7.) that is, single, and
capable of living continently in that state. There
were several conveniences in it, which, at that sea¬
son, if not at others, made it more eligible in itself.
Note, It is a mark of true goodness, to wish all men
as happy as ourselves. But it did not answer the
intentions of Divine Providence as well for all men
to have as much command of his appetite as Paul
had. It was a gift vouchsafed to such persons as
Infinite Wisdom thought proper ; Every one hath
his proper gift of God, one after this manner, and
another a fter that. Natural constitutions vary ; and
where there may not be much difference in the con¬
stitution, different degrees of grace are vouchsafed,
which may give some a greater victory over natural
inclination than others. Note, The gifts of God,
both in nature and grace, are variously distributed.
Some have them after this manner, and some after
that. Paul could wish all men were as himself, but
| all men cannot receive such a saying, save them to
whom it is given, Matt. 19. 11.
IV. He sums up his sense on this head ; (y. 9, 10.)
Isay therefore to the unmarried and widows, to those
in a state of virginity or widowhood, It is good for
them if they abide even as I. There are many con¬
veniences, and especially at this juncture, in a single
state, to render it preferable to a married one. It is
convenient therefore, that the unmarried abide as I,
which plainly implies that Paul was at that time
unmarried. Hut if they cannot contain, let them
marry ; for it is better to marry than to burn.
This is God’s remedy for lust. The fire may be
quenched by the means he has appointed. And
marriage, with all its inconveniences, is much better
than to burn with impure and lustful desires. Mar ¬
riage is honourable in all; but it is a duty to them
who cannot contain, nor conquer those inclinations.
10. And unto the married 1 command,
yet not [, but the Lord, Let not the wife
depart from her husband: 1 1. But and if
she depart, let her remain unmarried, or be
reconciled to her husband : and let not the
husband put away his wife. 12. But to
the rest speak 1, not the Lord, If any bro¬
ther have a wife that believeth not, and she
be pleased to dwell with him, let him not
put her away. 13. And the woman which
hath a husband that believeth not, and if
he be pleased to dwell with her, let her not
leave him. 14. For the unbelieving hus¬
band is sanctified by the wife, and the un¬
believing wife is sanctified by the husband;
else were your children unclean : but now
are they holy. 1 5. But if the unbelieving
depart, let him depart. A brother or a
sister is not under bondage in such cases:
but God hath called us to peace. 16. For
what knowest thou, O wife, whether thou
shalt save thy husband ? Or how knowest
thou, O man, whether thou shalt save thy
wife ?
In this paragraph the apostle gives them direction
in a case which must be very frequent in that age
of the world, especially among the Jewish converts;
I mean, whether they were to live with heathen
relatives in a married state. Moses’s law permitted
divorce ; and there was a famous instance in the
Jewish state, when the people were obliged to put
away their idolatrous wives, Ezra 10. 3. This
might move a scruple in many minds, whether con¬
verts to Christianity were not bound to put away or
desert their mates, continuing infidels. Concerning
this matter, the apostle here gives direction. And,
I. In general, he tells them, that marriage, by
Christ’s command, is for life; and therefore those
who are married must not think of separation. The
wife must not depart from the husband, (v. 10.) nor
the husband put away his wife, v. 11. This I com¬
mand, says the apostle ; yet not I, but the Lord.
Not that he commanded any thing of his own head,
or upon his own authority. Whatever he com¬
manded, was the Lord’s command ; dictated by his
Spirit, and enjoined bvhis authority. But his mean¬
ing is, that the Lord himself, with his own mouth,
had forbidden such separations, Matt. 5. 32. — 19. 9.
Mark 10. 11. Luke 16. 18. Note, Man and wife
cannot separate at pleasure, or dissolve, when they
will, their matrimonial bonds and relation. The}
424
1. CORINTHIANS, VII.
must not separate for any other cause than what
Christ allows. And therefore the apostle advises,
that if any woman had been separated, either by a
voluntary act of her own, or by an act of her hus¬
band, she should continue unmarried, and seek re¬
conciliation with her husband, that they might co¬
habit again. Note, Husbands and wives should not
quarrel at all, or should be quickly reconciled.
They are bound to each other for life. The divine
law allows of no separation. They cannot throw
off the burthen, and therefore should set their shoul¬
ders to it, and endeavour to make it as light to each
other as they can.
II. He brings the general advice home to the case
of such as had an unbelieving mate ; (v. 12.) But to
the rest sjieak I, not the Lord ; the Lord had not so
expressly spoken to this case as to the former of di¬
vorce. It does not mean, that the apostle spake
without authority from the Lord, or decided this
case bv his own wisdom, without the inspiration of
the Holy Ghost. He closes this subject with a de¬
claration to the contrary, (t\ 40. ) I think also, that
I have the S/iirit of God. But having thus prefaced
his advice, we may attend,
1. To the advice itself ; which is, that if an unbe¬
lieving husband or wife were pleased to dwell with
a Christian relative, the other should not separate.
The husband should not put away an unbelieving
wife, nor the wife leave an unbelieving husband, v.
12, 13. The Christian calling did not dissolve the
marriage covenant, but bind it the faster, by bring¬
ing it back to the original institution, limiting it to
two persons, and binding them together for life. The
believer is not by faith in Christ loosed from matri¬
monial bonds to an unbeliever, but is at once bound,
and made apt, to be a better relative. But though
a believing wife or husband should not separate from
an unbelieving mate, yet, if the unbelieving relative
desert the believer, and no means can reconcile to a
cohabitation, in such a case a brother or sister is not
in bondage, (t>. 15.) not tied up to the unreasonable
humour, and bound servilely to follow or cleave to
the malicious deserter, or not bound to live unmar¬
ried, after all proper means for reconciliation have
been tried, at least, if the deserter contract another
marriage, or be guilty of adultery ; which was a very
easy supposition, because a very common instance
among the heathen inhabitants of Corinth. In such
a case the deserted person must be free to marry
again, and it is granted on all hands. And some
think, that such a malicious desertion is as much a
dissolution of the marriage-covenant as death itself.
For how is it possible, that the two shall be one flesh,
when the one is maliciously bent to part from, or
put away, the other? Indeed, the deserter seems
still bound by the matrimonial contract ; and there¬
fore the apostle says, ( v . 11 .) If the woman depart
from her husband upon account of his infidelity, let
her remain unmarried. But the deserted party
seems to be left more at liberty (I mean, supposing
all the proper means have been used to reclaim the
deserter, and other circumstances make it neces¬
sary) to marry another person. It does not seem
reasonable that they should be still bound, when it
is rendered impossible to perform conjugal duties or
enjoy conjugal comforts, through the mere fault of
their mate : in such a case marriage would be a state
of servitude indeed. But whatever liberty be in¬
dulged Christians in such a case as this, they are
not allowed, for the mere infidelity of a husband or
wife, to separate ; but, if the unbeliever be willing,
they should continue in the relation, and cohabit as
those who are thus related. This is the apostle’s
general direction.
2. We have here the reasons of this advice ;
(1.) Because the relation or state is sanctified by
'he holiness of either party ; For the unbelieving
husband is sanctified by the wife, and the unbelieving
wife by the husband, ( v . 14.) or hath been sanctified.
The relation itself, and the conjugal use of each
other, are sanctified to the believer. To the pure
all things are pure. Tit. 1. 15. Marriage is a di\ine
institution ; it is a compact for life, by God’s ap¬
pointment. Should converse and congress with un¬
believers in that relation defile the believer, or ren¬
der him or her offensive to God, the ends of mar¬
riage would have been defeated, and the comforts
of it in a manner destroyed, in the circumstances in
which Christians then were. But the apostle tells
them, that, though they were yoked with unbeliev¬
ers, yet, if themselves were holy, marriage was to
them a holy state, and marriage-comforts, even
with an unbelieving relative, were sanctified enjoy¬
ments. It was no more displeasing to God for them
to continue to live as they did before, with their un¬
believing or heathen relation, than if they had be¬
come converts together. If one of the relatives
were become holy, nothing of the duties or lawful
comforts of the married state could defile them, and
render them displeasing to God, though the othei
were a heathen. He is sanctified for the wife’s sake.
She is sanctified for the husband’s sake. Both are
one flesh. He is to be reputed clean, who is one
flesh with her that is holy, and vice versa — in like
manner, if the terms are exchanged ; Else were your
children unclean, but now are they holy ; (v. 14.)
that is, they would be heathen, out of the pale of the
church and covenant of God. They would not be
of the holy seed, (as the Jews are called, Isa. 6. 13.)
but common and unclean, in the same’sense as hea¬
thens in general were styled in the apostle’s vision.
Acts 10. 28. This way of speaking is according to
the dialect of the Jews ; among whom a child, begot
by parents yet heathens, was said to be begotten
out of holiness ; and a child begotten by parents
made proselytes, is said to be begotten intra sancti-
tatem — within the holy inclosure. Thus Christians
are called commonly saints ; such they are by pro¬
fession, separated to be a peculiar people of God,
and as such distinguished from the world ; and
therefore the children born to Christians, though
married to unbelievers, are not to lie reckoned as
part of the world, but of the church, a holy, not a
common and unclean seed. “ Continue therefore to
live even with unbelieving relatives ; for if you are
holy, the relation is so, the state is so, you may make
a holy use even of an unbelieving relative, in con¬
jugal duties, and your seed will be holy too.”
What a comfort is this, where both relatives are
believers !
(2.) Another reason is, that God hath called Chris¬
tians to peace, v. 15. The Christian religion obliges
us to act peaceably in all relations, natural and civil.
We are bound, as much as in us lies, to live peace¬
ably with all men, (Rom. 12. 18.) and therefore
surely to promote the peace and comfort of our
nearest relatives, those with whom we are one
flesh, nay though they should be infidels. Note, It
should be the labour and study of those who are
married, to make each other as easy and happy as
possible.
(3.) A third reason is, that it is possible for the
believing relative to be an instrument of the other’s
salvation; (i'. 16.) What knowest thou, 0 wife,
whether thou shalt save thy husband? Note, It is
the plain duty of those in so near a relation, to en¬
deavour the salvation of their souls to whom they are
related. “Do not separate. There is other duty
now called for. The conjugal relation calls for the
most close and endeared affection ; it is a contract for
life. And should a Christian desert a mate, when
an opportunity offers to give the most glorious proof
of love ? Stay, and labour heartily the conversion
of thy relative. Endeavour to save a soul. Who
425
I. CORINTHIANS, VII.
knows but this may be the event ? It is not impos¬
sible. And though there be no great probability,
saving a soul is so good and glorious a service, that
the bare possibility should put one on exerting one’s
self. ” N ote, Mere possibility of success should be a
sufficient motive with us to use our diligent endea¬
vours for saving the souls of our relations. “ What,
know I, but I may save his soul? should move me
to attempt it.”
1 7. But as God hath distributed to every
man, as the Lord hath called every one,
so let him walk: and so ordain I in all
churches. 18. Is any man called, being
circumcised ? Let him not become uncir¬
cumcised. Is any called in uncircumci¬
sion ? Let him not become circumcised.
1 9. Circumcision is nothing, and uncircum-
cision is nothing, but the keeping of the
commandments of God. 20. Let every
man abide in the same calling wherein he
was called. 21. Art thou called, being a
servant ? Care not for it ; but if thou mayest
be made free, use it rather. 22. For he
that is called in the Lord, being a servant,
is the Lord’s freeman : likewise also he that
is called, being free, is Christ’s servant. 23.
Ye are bought with a price, be not ye the
servants of men. 24. Brethren, let every
man wherein he is called, therein abide with
God.
Here the apostle takes occasion to advise them to
continue in the state and condition in which Chris¬
tianity found them, and they became converts to it.
And here,
I. He lays down this rule in general — as God hath
distributed to every one. Note, Our states and cir¬
cumstances in this world are distributions of Divine
Providence. This Jixes the bounds o f men’s habita¬
tions, and orders their steps. God setteth up and
pulleth down. And again, As the Lord hath called
every one , so let him walk. Whatever his circum¬
stance and condition were when he was converted to
Christianity, let him abide therein, and suit Ivis con¬
versation to it. The rules of Christianity reach every
condition. And in every state a man may live so as
to be a credit to it. Note, It is the duty of every
Christian to suit his behaviour to his condition and
the rules of religion, to be content with his lot, and
conduct himself in his rank and place as becomes a
Christian. The apostle adds, that this was a general
rule, to be observed at all times and in all places —
So ordain I in all churches.
II. He specifies particular cases ; as, 1. That of
circumcision. Is any man called, being circumcised ?
Let him not be uncircutncised. Is any man called,
being uncircumcised ? Let him not be circumcised.
'it matters not whether a man be a Jew or Gentile ;
within the covenant of peculiarity made with Abra¬
ham, or without it. He who is converted, being a
lew, has no need to give himself uneasiness upon
that head, and wish himself uncircumcised. Nor is
ne who is converted from Gentilism, under an obli¬
gation to be circumcised : nor should he be concern¬
ed, because he wants that mark of distinction which
did heretofore belong to the people of God. For as
the apostle goes on, circumcision is nothing, and un¬
circumcision is nothing, but keefiing the command¬
ments of God, v. 19. In point of acceptance with
God, it is neither here nor there whether men be
circumcised or not. Note, It is practical religion,
Vol. vi. — 3 H
sincere obedience to the commands of God, on which
the gospel lays stress. External observances with¬
out internal piety are as nothing. Therefore let
every man abide in the calling, the state, wherein he
was called, v. 20. 2. That of servitude and free
dom. It was common in that age of the world, for
many to be in a state of slavery, bought and sold fot
money, and so the property of those who purchased
them. “ Now,” says the apostle, “ art thou called,
being a servant? Care not for it. Be not over-so¬
licitous about it. It is not inconsistent with thy duty,
profession, or hopes, as a Christian. Yet, if thou
mayest be made free, use it rather,” v. 21. There
are many conveniences in a state of freedom, above
that of servitude : a man has more power over him¬
self, and more command of his time, and is not un¬
der the control of another lord ; and therefore, liberty
is the more eligible state. But men’s outward con¬
dition does not let nor further their acceptance with
God. For he that is called, being a servant, is the
Lord’s free-man — dTrsA^Ss/ior, as he that is called,
being free, is the I.ord’s servant. Though he be not
discharged from his master’s service, he is freed
from the dominion and vassalage of sin. Though he
be not enslaved to Christ, yet he is bound to yield
himself up wholly to his pleasure and service ; and
yet that service is perfect freedom . Note, Our com¬
fort and happiness depend on what we are to Christ,
not what we are in the world. The goodness of our
outward condition does not discharge us from the
duties of Christianity, nor the badness of it debar us
from Christian privileges. He who is a slave, may
yet be a Christian freeman ; he who is a freeman,
may yet be Christ’s servant. He is bought with a
price, and should not therefore be the servant of
man. Not that he must quit the' service of his mas¬
ter, or not take all proper measures to please him ;
(this were to contradict the whole scope of the apos¬
tle’s discourse ;) but lie must not be so the servant
of men, but that Christ’s will must be obeyed, and
regarded, more than his master’s. He has paid a
much dearer purchase for him, and has a much
fuller property in him. He is to be served and obey¬
ed without limitation or reserve. Note, The ser¬
vants of Christ should be at the absolute command
of no other master beside himself, should serve no
man, any farther than is consistent with their duty to
him. JVo man can serve two masters. Though some
understand this passage of persons being brought out
of slavery by the bounty and charity of fellow-Chris-
tians ; and read the passage thus, Have you been re¬
deemed out ofslaverij with a price? Do not again
become enslaved ; just as before he had advised, that,
if in slavery they had any prospect of being made
free, they should choose it rather. This meaning
the words will bear, but the other seems the more
natural. See ch. 6. 20.
III. He sums up his advice ; Let ei’ery man where¬
in he is called, abide therein with God, v. 24. This
is to be understood of the state wherein a man is
converted to Christianity. No man should make his
faith or religion an argument to break through any
natural or civil obligations. He should quietly and
comfortably abide in the condition in which he is ;
and this he may well do, when he may abide therein
with God. Note, The special presence and favour
of God are not limited to any outward condition or
performance. He may enjoy it, who is circumcised ;
and so may he, who is uncircumcised. He who is
bound, may have it as well as he who is free. In
this respect, there is neither Greek nor Jew, circum¬
cision nor uncircumcision, Barbarian nor Scythian,
bond nor free, Col. 3. 11. The favour of God is not
bound.
25. Now concerning virgins, I have no
commandment of the Lord : yet I give my
426
1. CORINTHIANS. VII.
judgment as one that hath obtained mercy
of the Lord to be faithful. 26. I suppose
therefore that this is good for the present
distress , I say, that it is good for a man so
to be. 27. Art thou bound unto a wife ?
Seek not to be loosed. Art thou loosed
from a wife ? Seek not a wife. 28. But
and if thou marry, thou hast not sinned ;
and if a virgin marry, she hath not sinned :
nevertheless, such shall have trouble in the
flesh : but I spare you. 29. But this I say,
brethren, the time is short. It remaineth,
that both they that have wives, be as though
they had none ; 30. And they that weep, as
though they wept not ; and they that re¬
joice, as though they rejoiced not ; and they
that buy, as though they possessed not ;
31. And they that use this world, as not
abusing it : for the fashion of this world
passeth away. 32. But I would have you
without carefulness. He that is unmar¬
ried, careth for the things that belong to the
Lord, how he may please the Lord : 33.
But he that is married, careth for the things
that are of the world, how he may please
his wife. 34. There is difference also be¬
tween a wife and a virgin : The unmar¬
ried woman careth for the things of the
Lord, that she may be holy, both in body
and in spirit : but she that is married, careth
for the things of the world, how she may
please her husband. 35. And this I speak
for your own profit, not that I may cast a
snare upon you, but for that which is come¬
ly, and that you may attend upon the Lord
without distraction.
The apostle here resumes his discourse, and gives
directions to virgins how to act. Concerning which
we may take notice,
I. Of the manner wherein he introduces them ;
“ Now concerning virgins, I have no commandment
of the Lord, v. 25. I have no express and univer¬
sal law delivered by the Lord himself concerning
celibacy ; but I give my judgment, as one who hath
obtained mercy of the Lord to be faithful, in the
apostleship. ” He acted faithfully, and therefore his
direction was to be regarded as a rule of Christ : for
he gave judgment as one who was a faithful apostle
of Christ. Though Christ had before delivered no
universal law about that matter, he now gives direc¬
tion by an inspired apostle, one who had obtained
mercy of the Lord, to be faithful. Note, Faithful¬
ness in the ministry is owing to the grace and mercy
of Christ. It is what Paul was ready to acknowledge
upon all occasions ; I laboured more abundantly than
they all ; yet not I, but the grace of God which was
with me, ch. 15. 10. And it is a great mercy they
obtain from God, who prove faithful in the ministry
of his word, either ordinary or extraordinary.
II. The determination he gives ; which, consider¬
ing the present distress, was, that a state of celibacy
was preferable ; It is good for a man so to be, that is,
to be single. I suppose, says the apostle, or it is my
opinion. It is worded with modesty, but delivered,
notwithstanding, with apostolical authority. It is
not tne mere opinion of a private man, but the very
determination of the Spirit of God in an apostle,
though it be thus spoken. And it was thus deliver
ed, to give it the more weight. Those that were
prejudiced against the apostle, might have rejected
this advice, had it been given with a mere authorita¬
tive air. Note, Ministers do not lose their authority
by prudent condescensions. They must become ah
things to all men, that they may do them the more
good. This is good, says he, for the present distress.
Christians, at the first planting of their religion,
were grievously persecuted. Their enemies were
very bitter against them, and treated them very
cruelly. They were continually liable to be tossed
and hurried by persecution. This being the then
state of things, he did not think it so advisable for
Christians that were single, to change conditions.
The married state would bring more care and cum¬
ber along with it, (v. 33, 34. ) and would therefore
make persecution more terrible, and render them
less able to bear it. Note, Christians, in regulating
their conduct, should not barely consider what is
lawful in itself, but what may be expedient for them.
III. Notwithstanding he thus determines, he is
very careful to satisfy them that he does not con¬
demn marriage in the gross, or declare it unlawful.
And therefore, though he says, “ If thou art loosed
from a wife, in a single state, whether bachelor or
widower, virgin or widow, do not seek a wife, do not
hastily change conditions yet he adds, “ If thou
art bound to a wife , do not seek to be loosed. It is
thy duty to continue in the married relation, and do
the duties of it.” And though such, if they were
called to suffer persecution, would find peculiar dif¬
ficulties in it ; yet, to avoid these difficulties, they
must not cast off or break through the bonds of duty.
Duty must be done, and God trusted with events.
But to neglect duty is the way to put ourselves out
of the divine protection. He adds therefore, If thou
marry, thou hast not sinned ; or if a virgin marry,
she hath not sinned : but such shall have trouble in
the flesh. Marrying is not in itself a sin, but marry¬
ing at that time was likely to bring inconvenience
upon them, and add to the calamities of the times ;
and therefore he thought it advisable and expedient,
that such as could contain, should refrain from it ;
but adds, that he would not lay celibacy on them as
a yoke, or, by seeming to urge it too far, draw them
into any snare ; and therefore says, But I spare you.
Note, How opposite in this the papist casuists are to
the apostle Paul ! They forbid many to marry, and
entangle them with vows of celibacy, whether they
can bear th" yoke or no.
IV. He takes this occasion to give general rules to
all Christians, to carry themselves with a holy indif-
ferency toward the world, and every thing in it. 1.
As to relations ; They that had wives, must be as
though they had none. That is, they must not set
their hearts too much on the comforts of the rela¬
tion : they must be as though they had none. They
know not how soon they shall have none. This
advice must be carried into every other relation.
Those that have children, should be as though they
had none. They that were their comfort now, may
prove their greatest cross. And soon may the flower
of all comforts be cut down. 2. As to afflictions ;
They that weep, must be as though they wept not ;
we must not be dejected too much with any of our
afflictions, nor indulge ourselves in the sorrow of the
world; but keep up a holy joy in God, in the midst
of all our troubles, so that even in sorrow the heart
may be jovful, and the end of our grief may be glad¬
ness. Weeping may endure for a night, but joy will
come in the morning. And if we can but get to’ hea¬
ven at last, all tears shall be wiped from our eyes.
The prospect of it now, should make us moderate
our sorrows, and refrain our tears. 3. As to worldly
enjoyments; They that rejoice should be as though
427
I. CORINTHIANS, VII
they rejoiced not ; they should not take too great a
complacency in any of their comforts. They must
je moderate in their mirth, and sit loose to the en¬
joyments they most value. Here is not their rest,
iior are these things their portion ; and therefore
their hearts should not be set on them, nor should
they place their solace or satisfaction in them. 4. As
to worldly traffic and employment ; They that buy,
must be as though they possessed not. Those that
prosper in trade, increase in wealth, and purchase
estates, should hold these possessions as though they
held them not. It is but setting their hearts on that
which is not, (Prov. 23. 5.) to do otherwise. Buy¬
ing and possessing should not too much engage our
minds. They hinder many people altogether from
minding the better part. Purchasing land and try¬
ing oxen, kept the guests invited from the wedding-
supper, Luke 14. 18, 19. And when they do not al¬
together hinder men from minding their chief busi¬
ness, they do very much divert them from a close
pursuit. They are most likely to run so as to obtain
the prize, who ease their minds of all foreign cares
and cumbrance. 5. As to all worldly concerns;
They that use this world, as not abusing it, v. 31.
The world may be used, but must not be abused. It
is abused when it is not used to those purposes for
which it is given, to honour God and do good to men :
when, instead of being oil to the wheels of our obe¬
dience, it is made fuel to lust : when, instead of being
a servant, it is made our master, our idol, and has
that room in our affections, which should be reserved
for God. And there is great danger of abusing it in
all these respects, if our hearts are too much set
upon it. We must keep the world as much as may
be out of our hearts, that we may not abuse it when
we have it in our hands.
The apostle enforces these advices with two rea¬
sons ; (1.) The time is short, v. 29. We have but
little time to continue in this world ; but a short sea¬
son for possessing and enjoying worldly things ; «/-
fi: <ruvt7nt.\/uivot. It is contracted, reduced to a nar¬
row compass. It will soon be gone. It is just ready
to be wrapped up in eternity, swallowed up of eter¬
nity. Therefore do not set your hearts on worldly
enjoyments. Do not be overwhelmed with worldly
cares and troubles. Possess what you must shortly
leave, without suffering yourselves to be possessed
by it. Why should your hearts be much set on
what you must quickly resign ? (2.) The fashion of
this world passeth away, (v. 31.) )y.<t — the habit,
figure, appearance, of the world, passeth away. It
is daily changing countenance. It is in a continual
flux. It is not so much a world as the appearance
of one. All is shew; nothing solid in it. And yet
it is transient shew too, and will be quickly gone.
How proper and powerful an argument is this to en¬
force the former advice ! How irrational is it to be
affected with the images, the fading and transient
images, of a dream ! Surely man walketh in a vain
thew, (Ps. 39. 9. ) in an image, amidst the faint and
vanishing appearances of things. And should he be
deeply affected, or grievously afflicted, with such a
scene ?
V. He presses his general advice, by warning
them against the embarrassment of worldly cares ;
But I would have you without carefulness, v. 3.
Indeed, to oe careless is a fault; a wise concern
about worldly interests is a duty ; but to be careful,
full of care, to have an anxious and perplexing care
about them is a sin. All that care which disquiets
the mind, and distracts it in the worship of God, is
evil ; for God must be attended upon without dis¬
traction, v. 35. The whole mind should be en¬
gaged when God is worshipped. The work ceases
while it diverts to any thing else, or is hurried and
drawn hither and thither by foreign affairs and con¬
cerns. They who are engaged in divine worship, ,
should attend to this very thing, should make ic
their whole business. But how is this possible,
when the mind is swallowed up of the cares of this
life? Note, It is the wisdom of a Christian, so to
order his outward affairs, and choose such a condi¬
tion in life, as to be without distracting cares, that
he may attend upon the Lord with a mind at lei¬
sure and disengaged. This is the general maxim
by which the apostle would have Christians govern
themselves. In the application of it, Christian pru¬
dence must direct. ri hat condition of life is best for
every man, which is best for his soul, and keeps
him most clear of the cares and snares of the world.
By this maxim the apostle solves the case put to
him by the Corinthians, whethei it were advisable
to marry ? To this he says, That, by reason of the
present distress, and it may be in general, at that
time, when Christians were married to infidels, and
perhaps under a necessity to do so, if they married
at all : I say, in these circumstances to continue un¬
married, would be the way to free themselves from
many cares and incumbrances, and allow them more
vacation for the service of God. Ordinarily, the
less care we have about the world, the more free¬
dom we have for the service of God. Now, the
married state at that time, (if not at all times,) did
bring most worldly care along with it. He that is
married, careth for the things of the world, that he
may please his wife, v. 33. Ana she that is married,
careth for the things of the world, how she may
please her husband. But the unmarried man and
woman mind the things of the Lord, that they may
please the Lord, and be holy both in body and
spirit, v. 32, 34. Not but the married person may
be holy both in body and spirit too. Celibacy is
not in itself a state of greater purity and sanctity
than marriage ; but the unmarried would be able to
make religion more their business at that juncture,
because they would have less distraction from
worldly cares. Marriage is that condition of life,
that brings care along with it, though sometimes it
brings more than others. It is the constant care of
those in that relation, to please each other ; though
this is more difficult to do at some seasons, and in
some cases, than in others. At that season, there¬
fore, the apostle advises, that those who were single,
should abstain from marriage, if they were under
no necessity to change conditions. And where the
same reason is plain at other times, the rule is as
plain, and as fit to be observed. And the very same
rule must determine persons for marriage, where
there is the same reason, that is, if in the unmarried
state persons are likely to be more distracted in the
service of God, than if they were married ; which is
a case supposable in many respects. This is the
general rule, which every one’s discretion must
apply to his own particular case ; and by it should
he endeavour to determine, whether it be for mar¬
riage or against. That condition of life should be
chosen by the Christian, in which it is most likely he
shall have the best helps, and the least hinderances,
in the service of God, and the affairs of his own
salvation.
36. But if any man think that he be-
haveth himself uncomely toward his virgin,
if she pass the flower of her age, and need
so require, let him do what he will, he sin-
neth not : let them marry. 37. Never¬
theless, he that standeth steadfast in his
heart, having no necessity, but hath power
over his own will, and hath so decreed in
his heart that he will keep his virgin, doetl.
well 38. So then, he that giveth her in
•128
I. CORINTHIANS, VIII.
marriage doeth well : but he that giveth her
not in marriage doeth better.
In this passage, the apostle is commonly supposed
to give advice about the disposal of children, in
marriage, upon the principle of his former deter¬
mination. In this view, the general meaning is
plain. It was in that age, and those parts of the
world, and especially among the Jews, reckoned a
disgrace for a woman to remain unmarried, past a
certain number of years : it gave a suspicion of
somewhat that was not for her reputation. “ Now,”
says the apostle, “if any man thinks he behaves
unhandsomely toward his daughter, and that it is
not for her credit to remain unmarried, when she is
of full age, and that upon this principle, it is need¬
ful to dispose of her in marriage, he may use his
pleasure. It is no sin in him, to dispose of her to a
suitable mate. But if a man has determined in him¬
self to keep her a vergin, and stands to this deter¬
mination, and is under no necessity to dispose of her
in marriage, but is at liberty, with her consent, to
pursue his purpose, he does well in keeping her a
vii gin. In short, he that giveth her in marriage,
does well ; but he that keeps her single, if she can
be easy and innocent in such a state, does what is
better ; that is, more convenient for her in the pre¬
sent state of things, if not at all times and seasons.
Note, Children should be at the disposal of their
parents, and not dispose of themselves in marriage.
Yet note again, Parents should consult their chil¬
dren’s inclinations, both to marriage in general, and
to the person in particular, and not reckon they
have uncontrolable power to do with them, and
dictate to them, as they please. Note, Thirdly,
It is our duty not only to consider what is lawful,
but in many cases, at least, what is fit to be done,
before we do it.
But I think the apostle is here continuing his for¬
mer discourse, and advising unmarried persons, who
are at their own disposal, what to do ; the man’s
vi -gin being meant of his virginity. t>,v tzu'rcZ
7r&pbim, seems to be rather meant of preserving his
own virginity, than keeping his daughter a virgin ;
tl ough it be altogether uncommon to use the word
in this sense. Several other reasons may be seen
in Locke and Whitby, by those who will consult
them. And it was a common matter of reproach,
both among Jews and civilized Heathens, for a man
to continue single beyond such a term of years,
though all did not agree in limiting the single life
to the same term. The general meaning of the
apostle is the same, that it was no sin to marry, if
a man thought there was a necessity upon him, to
avoid popular reproach, much less to avoid the hur¬
rying fervours of lust. But he that was in his own
power, stood firm in his purpose, and found himself
under no necessity to marry, would, at that season,
s ud in the circumstances of Christians at that time,
at least, make a choice every way most for his own
conveniency, ease, and advantage, as to his spiritual
concerns. And it is highly expedient, if not a duty,
lor Christians to be guided by such a consideration.
39. The wife is bound by the law as
long as her husband liveth: but if her hus¬
band be dead, she is at liberty to be married
to whom she will; only in the Lord. 40.
But she is happier if she so abide, after my
judgment: and I think also that I have the
Spirit of God.
The whole is here closed up with advice to wi¬
dows; As long as the husband liveth , th ewife is bound
by the law ; confined to one husband, and bound to
continue and cohabit with him. Note, The mar¬
riage-contract is for life ; death only can annul the
bond. But the husband being dead, she is at liberty
to marry whom she will. There is no limitation by
God’s law, to be married only for such a number of
years. It is certain, from this passage, that second
marriages are not unlawful ; for then the widow
could not be at liberty to many whom she pleased,
nor to marry a second time at all. But the apostle
asserts, she has such a liberty, when her husband is
dead, only with a limitation, that she marry in the
Lord. In our choice of relations, and change of
conditions, we should always have an eye to God.
Note, Marriages are then only likely to have God’s
blessing, when they are made in the Lord ; when
persons are guided by the fear of God, and the laws
of God, and act in dependence on the providence of
God, in the change and choice of a mate ; when
they can look up to God, and sincerely seek his di¬
rection, and humbly hope for his blessing upon their
conduct. But she is happier, says the apostle, if
she so abide, that is, continue a widow, in my judg¬
ment ; and I think I have the Spirit of God, v. 40.
At this juncture, at least, if not ordinarily, it will be
much more for the peace and quiet of such, and
give them less hinderance in the service of God, to
continue unmarried. And this, he tells them, was
by inspiration of the Spirit. “ Whatever your false
apostles may think of me, I think, and have reason
to know, that I have the Spirit of God.” Note,
Change of condition in marriage is so important a
matter, that it ought not to be made but upon due
deliberation, after careful consideration of circum¬
stances, and upon very probable grounds at least,
that it will be a change to advantage in our spiritual
concerns.
CHAP. VIII.
The apostle, in this chapter, answers another case proposed
to him by some of the Corinthians, about eating those
things that had been sacrificed to idols. I. He hints at
the occasion of this case, and gives a caution against too
high an esteem of their knowledge, v. 1 . . 3. II. He as¬
serts the vanity of idols, the unity of the Godhead, and the
sole mediation of Christ between God and man, v. 4. . 6.
III. He tells them, that upon supposition that it were law¬
ful in itself to eat of things offered to idols, (for that they
themselves are nothing;) yet regard must be had to the
weakness of Christian brethren, and nothing done that
would lay a stumbling-block before them, and occasion
their sin and destruction, v. 7, to the end.
1. XT°W as touching tilings offered unto
i>l idols, we know that we all have
knowledge. Knowledge puffeth up, hut
charity edifieth. 2. And if any man think
that he knovveth any thing, he knoweth
nothing yet as he ought to know. 3. But
if any man love God, the same is known
of him.
The apostle comes here to the case of things that
had been offered to idols, concerning which some of
them sought satisfaction : a case that frequently oc¬
curred in that age of Christianity, when the church
of Christ was among the heathen ; and the Israel of
God must live among the Canaanites. For the bet¬
ter understanding of it, it must be observed, that it
was a custom among the heathens, to make feasts on
their sacrifices ; and not only to eat themselves, but
invite their friends to partake with them. These
were usually kept in the temple, where the sacrifice
was offered ; \v. 10. ) and if any thing were left when
the feast ended, it was usual to carry away a por¬
tion to their friends ; what remained, after all, be¬
longing to the priest, who sometimes sold it in the
markets. See ch. 10. 25. Nay, feasts, as Athenrcus
429
I. CORINTHIANS, VIII.
informs us, were always accounted, among the hea¬
then, sacred and religious things, so that they were
wont to sacrifice before all their feast ; and it was
accounted a very profane thing among them,
'urdiuy, to eat at their private tables any meat,
whereof they had not first sacrificed on such occa¬
sions.
In this circumstance of things, while Christians
lived among idolaters, had many relations and
friends that were such with whom they must keep
up acquaintance, and maintain good neighbourhood,
and therefore have occasion to eat at their tables,
what should they d6, if any thing that had been
sacrificed should be set before them ? What, if they
should be invited to feast with them in their tem¬
ples ? It seems as if gome of the Corinthians were
got into an opinion, that even this might be done,
because they knew an idol was nothing in the world,
v. 4. The apostle seems to answer more directly
to the case, ( ch . 10. ) and here to argue upon suppo¬
sition of their being right in this thought, against
their abuse of their liberty, to the prejudice of
others; but plainly condemns such liberty in ch.
10. The apostle introduces his discourse with some
remarks about knowledge, that seem to carry in
them a censure of such pretences to knowledge as I
have mentioned ; We know, says the apostle, that
we all have knowledge ; (y. 1.) as if he had said,
“ You are not the only knowing persons who take
such liberty ; we who abstain, know as much as you
of the vanity of idols, and that they are nothing ; but
we know too, that the liberty you take is very cul¬
pable, and that even lawful liberty must be used
with charity, and not to the prejudice of weaker
brethren. Knowledge fiuffeth up, but charity edi-
fieth, v. 1. Note, 1. The preference of charity to
conceited knowledge. That is best, which is fitted
to do the greatest good. Knowledge, or at least a
high conceit of it, is very apt to swell the mind, to
fill it with wind, and so puff it up. This tends to no
good to ourselves, but in many instances is much to
the hurt of others. But true love, and tender re¬
gard to our brethren, will put us upon consulting
their interest, and acting, as maybe, for their edifi¬
cation. Observe, 2. That there is no more com¬
mon evidence of ignorance than a conceit of know¬
ledge ; If any man think that he knoweth any thing,
he knoweth nothing yet as he ought to know. He
that knows most, best understands his own igno¬
rance, and the imperfection of human knowledge.
He that imagines himself a knowing man, and is
vain and conceited on this imagination, has reason to
suspect that he knows nothing aright ; nothing as he
ought to know it. Note, It is one thing to know truth,
and another to know it as we ought ; so as duly to im¬
prove our knowledge. Much may be known, when
nothing is known to any good purpose ; when neither
ourselves nor others are the better for our know¬
ledge. And they who think they know any thing, and
grow vain hereupon, are of all men most likely to
make no good use of their knowledge ; neither them¬
selves nor others are likely to be bettered by it. But,
adds the apostle, if any man love God, the same is
known of God. If any man love God, and is thereby
influenced to love his neighbour, the same is known
of God ; that is, as some understand it, is made by
him to know, is taught of God. Note, They that
love God, are most likely to be taught of God, and be
made by him to know as they ought. Some under¬
stand it, that he shall be approved of God ; he will
accept him, and have pleasure in him. Note, The
charitable person is most likely to have God’s favour.
They who love God, and for his sake love their
brethren, and seek their welfare, are likely to be be¬
loved of God : and how much better is it to be ap¬
proved of God than to have a vain opinion of our¬
selves !
4. As concerning therefore the eating of
those things that are offered in sacrifice
unto idols, we know that an idol is nothing
in the world, and that there is no other God
but one. 5. For though there be that are
called gods, whether in heaven or in earth,
(as there be gods many, and lords many,)
6. But to us there is hut one God, the Fa¬
ther, of whom are all things, and we in
him; and one Lord Jesus Christ, by whom
are all things, and we by him.
In this passage he shews the vanity of idols ; As
to the eating of things that have been sacrificed to
idols, we know that an idol is nothing in the world ;
or, there is no idol in the world ; or, an idol can do
nothing in the world : for the form of expression in
the original, is elliptical. The meaning in the ge
neral is, that heathen idols have no divinity in them ;
and therefore in the Old Testament, are commonly
called lies and vanities, or lying vanities. They are
mere imaginary gods, and many of them no better
than imaginary beings ; they have no power to pol¬
lute the creatures of God, and thereby render them
unfit to be eaten by a child or servant of God-
Every creature of God is good, if it be received with
thanksgiving, 1 Tim. 4. 3. It is not in the power
of the vanities of the heathens to change its nature.
And there is no other God but one. Heathen idols
are not gods, nor to be owned and respected as gods,
for there is no other God but one. Note, The unity
of the Godhead is a fundamental principle in Chris¬
tianity, and in all right, religion. The gods of the
heathens must be nothing in the world, must have
no divinity in them, nothing of real godhead belong¬
ing to them; for there is no other God but one.
Others may be called gods ; there are that are call¬
ed gods in heaven and earth, gods many, and lords
many ; but they are there falsely thus called. The
heathens had many such, some in heaven, and some
on earth ; celestial deities, that were of highest rank
and repute among them ; and terrestrial ones, men
made into gods, that were to mediate for men with
the former, and were deputed by them to preside
over earthly affairs. These are in scripture com¬
monly called Baalim. They had gods of higher and
lower degree ; nay, many in each order ; gods many,
and lords many ; but all titular deities and media¬
tors : so called, but not such in truth. All their divi¬
nity and mediation were imaginary. For, 1. To us
there is but one God, says the apostle, the Father,
of whom are all things, and we in, or for him. We
Christians are better informed ; we well know there
is but one God, the Fountain of being, the Author
of all things, Maker, Preserver, and Governor of
the whole world, of whom, and for whom, are all
things. Not one God to govern one part of man¬
kind, or one rank and order of men, and another to
govern another. One God made all, and therefore
has power over all. All things are of him, and we,
and all things else, are for him. Called the Father
here, not in contradistinction to the other persons
of the sacred Trinity, and to exclude them from
the Godhead, but in contradistinction to all crea¬
tures that were made by God, and whose formation
is attributed to each of these three in other places
of scripture, and not appropriated to the Father
alone. God the Father, as Fons et fundamentum
Trinitalis — as the first person in the Godhead, end
the original of the other two, stands here for the
Deity, which yet comprehends all three. The name
God being sometimes in scripture ascribed to the
Father, v, or by way of emincncy, because
he is Fons et principium Deitatis, (as Calvin ob-
430
I. CORINTHIANS, VIII.
serves,) the Fountain of the Deity in the other two,
they having it by communication from him. So that
there is but one God the Father, and yet the Son is
God too, but is not another God. The Father, with
his Son and Spirit, being the one God, but not with¬
out them, or so as to exclude them from the God¬
head. 2. There is to us but one Lord, one Media¬
tor between God and men, even Jesus Christ. Not
many mediators, as the heathen imagined, but one
only, by whom all things were created, and do con¬
sist, and to whom all our hope and happiness are
owing. The Man Christ Jesus; but a Man in per¬
sonal union with the divine Word, or God the Son.
This very man hath God made both Lord and
Christ, Acts 2. 36. Jesus Christ, in his human na¬
ture and mediatorial state, has a delegated power ;
a name given him, though above every name, that
at his name every knee should bow, and every
tongue confess, that he is Lord. And thus he is
the only Lord, and only Mediator, that Christians
acknowledge ; the only Person who comes between
God and sinners, administers the world’s affairs
under God, and mediates for men with God. All
the lords of this sort among heathens are mere ima-
g'nary ones. Note, It is the great privilege of us
hristians, that we know the true God, and true
Mediator between God and man : the true God,
and Jesus Christ whom he hath sent, John 17. 3.
7. Howbeit, there is not in every man
that knowledge : for some, with conscience
of the idol, unto this hour, eat it as a thing
offered unto an idol ; and their conscience,
being weak, is defiled. 8. But meat com-
mendeth us not to God: for neither if we
eat, are we the better; neither if we eat
not, are we the worse. 9. But take heed,
lest by any means this liberty of yours be¬
come a stumbling-block to them that are
weak. 10. For if any man see thee, who
hast knowledge, sit at meat in the idol’s
temple, shall not the conscience of him
which is wreak be imboldened to eat those
things which are offered to idols; 1 1. And
through thy knowledge shall the weak bro¬
ther perish, for whom Christ died ? 1 2. But
when ye sin so against the brethren, and
wound their weak conscience, ye sin against
Christ. 13. Wherefore, if meat make my
brother to offend, I will eat no flesh while
the world standeth, lest I make my brother
to offend.
The apostle, having gi’anted, and indeed confirm¬
ed, the opinion of some among the Corinthians, that
idols were nothing, proceeds now to shew them,
that their inference from this assumption was not
just, namely, That therefore they might go into the
idol-temple, and eat of the sacrifices, and feast there
rwith their heathen neighbours. He does not indeed
here sa much insist upon the unlawfulness of the
thing in itself, as the mischief such freedom might
do to weaker Christians, persons that had not the
same measure of knowledge with these pretenders.
And here he,
I. Informs them, that every Christian man, at
that time, was not so fully convinced and persuad¬
ed that an idol was nothing; Howbeit, there is not
in every man this knowledge ; for some, with con¬
science of the idol, unto this hour, eat it as a thing
offered unto an idol: with conscience of the idol
that is, some confused veneration for it. Though
they were converts to Christianity, and professed
the true religion, they were not perfectly cured of
the old leaven, but retained an unaccountable re¬
spect for the idols they had worshipped before.
Note, Weak Christians may be ignorant, or have
but a confused knowledge, of the greatest and plainest
truths. Such were those of the one God, and one
Mediator. And yet some of those who were turned
from heathenism to Christianity among the Corin¬
thians, seem to have retained a veneration for their
idols, utterly irreconcilable with those great princi¬
ples; so that when an opportunity offered to eat
things offered to idols, they did not abstain, to testi¬
fy their abhorrence of idolatry, nor eat with a pro¬
fessed contempt of the idol, by declaring they look¬
ed upon it to be nothing; and so their conscience,
being weak, was defiled ; they contracted guilt ;
they ate out of respect to the idol, with an imagi¬
nation that it had something divine in it, and so
committed idolatry : whereas the design of the gos¬
pel, was, to turn men from dumb idols to the living
God. They were weak in their understanding, not
thoroughly apprized of the vanity of idols; and
while they ate what was sacrificed to them, out of
veneration for them, contracted the guilt of idola¬
try, and so greatly polluted themselves. This seems
to be the sense of the place ; though some under¬
stand it of weak Christians defiling themselves, by
eating what was offered to an idol, with an appre¬
hension, that thereby it became unclean, and made
them so in a moral sense, who should eat it ; every
one not having a knowledge that the idol was no¬
thing, and therefore that it could not render what
was offered to it, in this sense, unclean. Note, We
should be careful to do nothing that may occasion
weak Christians to defile their consciences.
II. He tells them that mere eating or drinking
had nothing in them virtuous or criminal, nothing
that could make them better or worse, pleasing or
displeasing to God ; Meat commendeth us not to
God : for neither if we eat are we the better ; nor
if we eat. not, are we the worse, v. 8. It looks as if
some of the Corinthians made a merit of their eat¬
ing what had been offered to idols, and that in their
very temples too, ( v . 10.) because it plainly shewed
that they thought the idols nothing. But eating or
drinking are in themselves actions indifferent. It
matters little what we eat. What goes into the man
of this sort, neither purifies nor defiles. Flesh offer¬
ed to idols, may in itself be as proper for food as any
other ; and the bare eating, or forbearing to eat, has
no virtue in it. Note, It is a gross mistake, to think
that distinction of food will make any distinction be¬
tween men in God’s account. Eating this food, and
forbearing that, have nothing in them to recommend
a person to God.
III. He cautions them against abusing their liber-
tv, the liberty they thought they had in this matter.
For that they mistook this matter, and had no al¬
lowance to sit at meat in the idol’s temple, seems
plain from ch. 10. 20, &cc. But the apostle argues
here, that even upon supposition they had such
power, they must be cautious how they use it ; it
might be a stumbling-block to the weak, (x>. 9.) it
might occasion their railing into idolatrous actions,
perhaps their falling off from Christianity, and re¬
volting again to heathenism. “If a man see thee,
who hast knowledge, hast superior understanding
to his, and hereupon conceited that thou hast a
liberty to set at meat, or feast, in an idol’s temple,
because an idol, thou sayest, is nothing ; shall not
one who is less thoroughly informed in this matter,
and thinks an idol something, be imboldened to eat
what was offered to the idol, not as common food,
but sacrifice, and thereby be guilty of idolatry ?”
1. CORINTHIANS, IX.
Such an occasion of falling they should be careful of
laying before their weak brethren, whatever liberty
or power they themselves had.
The apostle backs this caution with two conside¬
rations; 1. The danger that might accrue to weak
brethren, even those weak brethren for whom Christ
died. We must deny ourselves even what is lawful,
rather than occasion their stumbling, and endanger
their souls; (v. 11.) Through thy knowledge shall
thy weak brother perish, for whom Christ died?
Note, Those whom Christ hath redeemed with his
most precious blood, should be very precious and
dear to us. If he had such compassion as to die for
them, that they might not perish, we should have •
so much compassion for them as to deny ourselves,
for their sakes, in various instances, and not use our
liberty to their hurt, to occasion their stumbling, or
hazard their ruin. That man has very little of the
spirit of a Redeemer, who had rather his brother
should perish than himself be abridged, in any re¬
spect, of his liberty. He who hath the Spirit of
Christ in him, will love those whom Christ loved,
so as to die for them, and will study to promote their
spiritual and eternal welfare, and shun every thing
that shall unnecessarily grieve them, and much more |
every thing that shall be likely to occasion their
stumbling, or falling into sin. 2. The hurt done to
them, Christ takes as done to himself; When ye sin
so against the weak brethren , and wound their con¬
sciences, ye sin against Christ, v. 12. Note, Injuries
done to Christians, are injuries to Christ ; especially
to babes in Christ, to weak Christians ; and, most
of all, involving them in guilt ; wounding their con¬
science, is wounding him. He has a particular care
of the lambs and flock ; He gathers them in his arm,
and carries them in his bosom, Isa. 40. 11. Strong
Christians should be very careful to avoid what will
offend weak ones, or lay a stumbling-block in their
way. Shall we be void of compassion for them to
whom Christ has shewn so much ? Shall we sin
against Christ, who suffered for us? Shall we set
ourselves to defeat his gracious designs, and help to
ruin those whom he died to save ?
IV. He enforces all with his own example ; ( v .
13.) Wherefore if meat make my brother to offend,
I will eat no flesh while the world standeth, lest I
make my brother to offend. He does not say that
he will never eat more. This were to destroy him¬
self, and to commit a heinous sin, to prevent the sin
and fall of a brother. Such evil must not be done,
that good may come of it. But though it was neces¬
sary to eat, it was not necessary to eat flesh. And
therefore, rather than occasion sin in a brother, he
would abstain from it as long as he lived. He had
such a value for the soul of his brother, that he
would willingly deny himself in a matter of liberty,
and forbear any particular food, which he might
have lawfully eaten, and might like to eat, rather
than lay a stumbling-block in a weak brother’s way,
and occasion him to sin, by following his example,
without being clear in his mind whether it were law¬
ful or no. Note, W e should be very tender of doing
any thing that may be an occasion of stumbling to
others ; though it may be innocent in itself. Liberty
is valuable, but the weakness of a brother should
induce, and sometimes bind, us to wave it. VVe
must not rigorously claim or use our own rights, to
the hurt and ruin of a brother’s soul, and so to the
injury of our Redeemer, who died for him. When
it is certainly foreseen that my doing what I may
forbear, will occasion a fellow-Christian to do what
he ought to forbear, I shall offend, scandalize, or lay
a stumbling-block in his way ; which to do is a sin,
however lawful the thing itself be, which is done.
And if we must be so careful not to occasion other
men’s sins, how careful should we be to avoid sin
ourselves. If we must not endanger other men’s
431
souls, how much should we be concerned not to de¬
stroy our own.
CHAP. IX.
In this chapter, the apostle seems to answer some cavils
against himself. I. He asserts his apostolical mission and
authority, and gives in his success among them, as a testi¬
mony to it, v. 1,2. II. He claims a right to subsist by his
ministry, and defends it by several arguments from natural
reason and the Mosaical law, and asserts it also to be a
constitution of Christ, v. 3 . . 14. III. He shews that he
had willingly waved this privilege and power for their be¬
nefit, v. 15 . . 18. IV. He specifies several other things, in
which he had denied himself for the sake of other men’s
spiritual interest and salvation, v. 19 . . 23. And, V. Con¬
cludes his argument, by shewing what animated him to
this course, even the prospect of an incorruptible crown,
v. 24, to the end.
1. AMI not an apostle? Am I not free?
Have I not seen Jesus Christ our
Lord ? Are not ye my work in the Lord ?
2. If I be not an apostle unto others, yet
doubtless I am to you: for the seal of mine
apostleship are ye in the Lord.
Blessed Paul, in the work of his ministry, not only
met with opposition from those without, but dis¬
couragement from those within. He was under re¬
proach ; false brethren questioned his apostleship,
and were very industrious to lessen his character,
and sink his reputation ; particularly here at Co¬
rinth, a place to which he had been instrumental of
doing much good, and from which he had deserved
well ; and yet there were those among them, who
upon these heads created him great uneasiness.
Note, It is no strange or new thing for a minister to
meet with very unkind returns for great good-will
to a people, and diligent and successful services
among them. Some among the Corinthians ques¬
tioned, if they did not disown, his apostolical cha¬
racter. To their cavils he here answers, and in
such a manner as to set forth himself as a remark¬
able example of that self-denial, for the good oi
others, which he had been recommending in the
former chapter.
And, 1. He asserts his apostolical mission and
character ; Am I not an apostle ? Have I not seen
Jesus Christ our Lord? To be a witness of his re¬
surrection was one great branch of the apostolical
charge. “Now,” says Paul, “ have not I seen the
Lord ; though not immediately after his resurrec¬
tion, yet since his ascent ?” See ch. 4. 8. “ Am I
not free? Have I not the same commission, and
charge, and powers, with the other apostles ? What
respect, or honour, or subsistence, can they chal¬
lenge, which I am not at liberty to demand as well
as they ?” It was not because he had no right to
live of the gospel, that he maintained himself with
his own hands, but for other reasons.
2. He offers the success of his ministry among
them, and the good he had done to them, as a proof
of his apostleship ; “ Are not ye my work in the
Lord? Through the blessing of Christ on my la¬
bours, have not I raised a church among you ? The
seal of mine apostleship are ye in the Lord. Your
conversion by my means is a confirmation from God
of my mission.” Note, The ministers of Chris*
should not think it strange to be put upon the proof
of their ministry by some who have had experimen¬
tal evidence of the power of it, and the presence of
God with it.
3. He justly upbraids the Corinthians with their
disrespect; “ Doubtless , if I am not an apostle to
others, I am so to you, v. 2. I have laboured so
long, and with so much success, among you, that
you, above all others, should own and honour my
character, and not call it in question.” Note, It is
432
1. CORINTHIANS, IX.
no new thing for faithful ministers to meet with the
worst treatment, where they might expect the best.
This church at Corinth had as much reason to be¬
lieve, and as little reason to question, his apostolical
mission, as any ; they had as much reason, perhaps
more than any church, to pay him respect. He
had been instrumental to bring them to the know¬
ledge and faith of Christ ; he laboured long among
them, near two years, and he laboured to good pur¬
pose, God having much people among them. See
Acts 8. 10, 11. It was aggravated ingratitude for
this people to call in question his authority.
3. Mine answer to them that do examine
me, is this: 4. Have we not power to eat
and to drink ? 5. Have we not power to
lead about a sister, a wife, as well as other
apostles, and as the brethren of the Lord,
and Cephas ? 6. Or I only and Barnabas,
have not we power to forbear working ?
7. Who goeth a warfare at any time at his
own charges ? Who planteth a vineyard,
and eateth not of the fruit thereof ? Or who
feedeth a flock, and eateth not of the milk
of the flock ? 8. Say I these things as a
man ? Or saith not the law the same also ?
9. For it is written in the law of Moses,
Thou shalt not muzzle the mouth of the
ox that treadeth out the corn. Doth God
take care for oxen ? 1 0. Or saith he it
altogether for our sakes ? For our sakes, no
doubt, this is written : that he that plougheth,
should plough in hope ; and he that thresheth
in hope, should be partaker of his hope. 1 1 .
Tf we have sown unto you spiritual things,
is it a great thing if we shall reap your car¬
nal things? 12. If others be partakers of
this power over you, are not we rather ?
Nevertheless, we have not used this power;
but suffer all things, lest we should hinder
the gospel of Christ. 13. Do ye not know
that they who minister about holy things,
live of the things of the temple ; and they
which wait at the altar, are partakers with
the altar? 14. Even so hath the Lord
ordained, that they who preach the gospel,
should live of the gospel.
Having asserted his apostolical authority, he pro¬
ceeds to claim the rights belonging to his office, espe¬
cially that of being maintained by it. These he,
I. States, v. 3 — 6. “ Mine answer to them that
do examine me, that enquire into mine authority, or
the reasons of my conduct, if I am an apostle, is this ;
Have we not / lower to eat and drink, [y. 4. ) or a
right to maintenance ? Have we not /tower to lead
about a sister, a wife, as well as other a/iostles, and
the brethren of the Lord, and Cephas; and not only
to be maintained ourselves, but have them main¬
tained also ?” Though Paul was at that time single,
he had a right to take a wife when he pleased, and
to lead her about with him, and expect a mainte¬
nance for her, as well as himself, from the churches.
Perhaps Barnabas had a wife, as the other apostles
certainly had, and led them about with them. For
that a wife >s here to be understood by the sister-
woman — yvvaix*., is plain from hence, that
it would have been utterly unfit for the apostles to
have carried about women with them, unless they
were wives. The word implies, that they had power
over them, and could require their attendance on
them, which none could have over any, but wives
or servants. Now the apostles, who worked for
their bread, do not seem to have been in a capacity
to buy or have servants to carry with them. Not
to observe, that it would have raised suspicion to
have carried about even women-servants, and much
more other women to whom they were not married,
for which the apostles would never give any occa¬
sion. The apostle therefore plainly asserts, he had
a right to marry as well as other apostles, and claim a
maintenance for his wife, nay, and His children too,
if he had any, from the churches, without labouring
with his own hands to procure it. Or I only and
Barnabas, have not we power to forbear working ?
v. 6. In short, the apostle here claims a mainte¬
nance from the churches, both for him and his.
This was due from them, and what he might claim.
II. He proceeds, by several arguments, to prove
his claim. 1. From the common practice and ex¬
pectations of mankind. Those who addict and give
themselves up to any way of business in the world,
expect to live out of it. Soldiers expect to be paid
for their service. Husbandmen and shepherds ex¬
pect to get a livelihood out of their labours. If they
plant vineyards, and dress and cultivate them, it is
with expectation of fruit ; if they feed a flock, it is
with the expectation of being fed' and clothed by it ;
(v. 9. ) Who goeth a warfare at any time at his own
charge? Who planteth a vineyard, and eateth not
the fruit thereof? Who feedeth a flock, and eateth
not the milk thereof? Note, It is very natural, and
very reasonable, for ministers to expect a livelihood
out of their labours. 2. He argues it out of the
Jewish law ; Say I these things as a man ? Or saith
not the law the same also? v. 8. Is this merely a
dictate of common reason, and according to common
usage only ? No, it is also consonant to the old law.
God had therein ordered, that the ox should not be
muzzled, while he was treading out the corn ; or
hindered from eating, while he was preparing the
corn for man’s use, and treading it out of the ear.
But this law was not chiefly given out of God’s re¬
gard to oxen, or concern for them, but to teach
mankind, that all due encouragement should be
given to them who are employed by us, or labouring
for our good ; that the labourers should taste of the
fruit of their labours. They who plough, should
plough in hope ; and they who thresh in hope,
should be partakers of their hope, v. 10. The law
saith this about oxen for our sakes. Note, They
that lay themselves out to do our souls good, shoulcl
not have their mouths muzzled, but have food pro¬
vided for them. 3. He argues from common equity ;
If we have sown unto you spiritual things, is it a
great thing if we shall reap your carnal things ?
What they had sown was much better than they
expected to reap. They had taught them the way
to eternal life, and laboured heartily to put them in
possession of it. It was no great matter, surely,
while they were giving themselves up to this work,
to exnect a support of their own temporal life. '1 hey
had *oeen instruments of conveying to them the
greater spiritual blessings ; and had they no claim
to as great a share in their carnal things as was ne¬
cessary to subsist them ? Note, Those who enjoy
spiritual benefits by the ministry of the word, should
not grudge a maintenance to such as are employed
in this work. If they have received a real benefit,
one would think they could not grudge them this.
What, get so much good by them, and yet grudge
to do so little good to them ! Is this grateful or equi¬
table ? 4. He argues from the maintenance they
afforded others ; “ If others are /lartakrrs of this
power over you, are not we rather? You allow
433
l. CORINTHIANS, IX.
others this maintenance, and confess their claim
just ; but who has so just a claim as I from the
church of Corinth ? Who has given greater evi¬
dence of the apostolical mission ? Who has labour¬
ed so much for your good, or done like service
among you ?” Note, Ministers should be valued
and provided for according to their worth. “Never¬
theless ,” says the apostle, “ we have not used this
flower; but suffer all things, lest we should hinder
the gospel of Christ. We have not insisted on our
right, but have rather been in straits, to serve the
interests of the gospel, and promote the salvation of
souls.” He renounced his right, rather than by
claiming it he would hinder his success. He denied
himself, for fear of giving offence ; yet claims his
right, lest his self-denial should prove prejudicial to
the ministry. Note, He is likely to plead most ef¬
fectually for the rights of others, who shews a ge¬
nerous disregard to his own. It is plain, in this case,
that justice, and not self-love, is the principle by
which he is acted. 5. He argues from the old Jew¬
ish establishment ; ** Do ye not know, that they who
minister about holy things, live of the things of the
temple ; and they which wait at the altar, are par¬
takers with the altar? v. 13. And if the Jewish
priesthood was maintained out of the holy things
that were then offered, shall not Christ’s ministers
have a maintenance out of their ministry? Is there
not as much reason that we should be maintained
as they ?” 6. He asserts it to be the institution of
Christ; “ Even so hath the Lord ordained, that
they who preach the gospel, should live of the gospel,
( v . 14.) should have a right to a maintenance,
though not bound to demand it, and insist upon it.”
It is the people’s duty to maintain their minister, by
Christ’s appointment, though it be not a duty bound
on every minister to call for or accept it. He may
wave his right, as Paul did, without being a sinner ;
but they transgress an appointment of Christ, who
deny or withhold it. They who preach the gospel,
have a right to live by it ; and they who attend on
their ministry, and yet take no thought about their
subsistence, fail very much in their duty to Christ,
and the respect owing to them.
15. But T have used none of these things.
Neither have I written these things, that it
should be so done unto me: for it were bet¬
ter for me to die, than that any man should
make my glorying void. 16. For though I
preach the gospel, \ have nothing to glory
of: for necessity is laid upon me; yea,
woe is unto me if I preach not the gospel.
17. For if I do this thing willingly, I have
a reward: but if against my will, a dispen¬
sation of the gospel is committed unto me.
18. What is my reward then ? Verily , that,
when I preach the gospel, I may make the
gospel of Christ without charge, that I
abuse not my power in the gospel.
Here he tells them that he had, notwithstanding,
waved his privilege, and lays down his reason for
doing it.
I. He tells them that he had neglected to claim
his right in times past ; I have used none of these
things, v. 15. He neither ate nor drank himself at
their cost, nor led about a wife to be maintained by
them, nor forbore working to maintain himself.
From others he received a maintenance, but not
from them, for some special reasons. Nor did he
write this, to make his claim now. Though he here
asserts his right, yet he does not claim his due ; but
denies himself for their sakes, and the gospel.
Vol. vi. — 3 T
II. We have the reason assigned of his exercising
this self-denial. He would not hate his glorying
made void ; It were better for him to die than that
any man should make his glorying void, v. 15.
This glorying did imply nothing in it of boasting, or
self-conceit, or catching at applause, but a high de¬
gree of satisfaction and comfort. It was a singular
pleasure to him to preach the gospel without making
it burthensome ; and he was resolved, that among
them he would not lose this satisfaction. His ad¬
vantages for promoting the gospel were his glory,
and he valued them above his rights, or his very
life ; Better were it for him to die than to have his
glorying made void, than to have it justly said that
he preferred his wages to his work. No, he was
ready to deny himself for the sake of the gospel.
Note, It is the glory of a minister, to prefer the suc¬
cess of his ministry to his interest, and deny himself,
that he may serve Christ, and save souls. Not that
in so doing he does more than he ought ; he is still
acting within the bounds of the law of charity. But
he acts upon truly noble principles, he brings much
honour to God in so doing ; and those that honour
him he will honour. It is what God will approve
and commend ; what a man may value himself for,
and take comfort in, though he cannot make a merit
of it before God.
III. He shews that this self-denial was more ho-,
nourable in itself, and yielded him much more con¬
tent and comfort, than his preaching did ; “ Though
I preach the gospel, I have nothing whereof to
glory, v. 16. For necessity is laid upon me ; yea,
woe is unto me, if I preach not the gospel. It is my
charge, my business ; it is the work for which I am
constituted an apostle, ch. 1. 17. This is a duty ex¬
pressly bound upon me. It is not in any degree a
matter of liberty. Necessity is upon me. I am false
and unfaithful to my trust, I break a plain and ex¬
press command, and woe be to me, if I do not preach
the gospel." Those who are set apart to the office
of the ministry, have it in charge to preach the gos¬
pel. Woe be to them, .if they do not. From this
none is excepted. But it is not given in charge to
all, or any preacher of the gospel, to do his work
gratis, to preach and have no maintenance out of it.
It is not said, “Woe be to him if he do not preach
the gospel, and yet maintain himself.” In this point
he is more at liberty. It may be his duty to preach
at some seasons, and under some circumstances,
without receiving a maintenance for it ; but he lias,
in the general, a right to it, and may expect it from
those among whom he labours. When he renounces
this right for the sake of the gospel, and the souls
of men, though he does not supererogate, yet he de¬
nies himself, waves his privilege and right ; he does
more than his charge and office in general, and at
all times, obliges him to. Woe be to him, if he do
not preach the gospel ; but it may sometimes be his
duty to insist on his maintenance for so doing ; and
I whenever he forbears to claim it, he parts with his
j right ; though a man be bound to do so sometimes,
by the general duties of love to God, and charity to
men. Note, It is a high attainment in religion, to .
renounce our own rights for the good of others ; this
will entitle to a peculiar reward from God. For,
IV. The apostle here informs us, that doing our
duty with a willing mind, will meet with a gracious
recompense from God ; If I do this thing, that is,
either preach the gospel, or take no maintenance,
willingly, I have a reward. Indeed, it is willing
service only that is capable of reward from God.
It is not the bare doing any duty, but the doing ft
heartily, willingly, and cheerfully, that God has pro¬
mised to reward. Leave the heart out of our du¬
ties, and God abhors them : they are but the carcases,
without the life and spirit, of religion. They must
preach willingly, wh j would be accepted of Gcd in
434
1. CORINTHIANS, IX.
this duty. They must make their business a plea- [
sure, and not esteem it a drudgery. And they who, |
out of regard to the honour of God, or good of souls,
give up their claim to a maintenance, should do this
duty willingly, if they would be accepted in it, or re¬
warded for it. But whether the duty of the office be
done willingly, or with reluctance ; whether the
heart be in it, or averse from it ; all in office have a
trust and charge from God, for which they must be
accountable. Ministers have a dispensation of the
gospel, or stewardship — oinovofjii *, (Luke 16. 7. Com¬
mitted to them. Note, Christ’s willing servants shall
fail not of a recompense, and that proportioned to
their fidelity, zeal, and diligence; and his slothful and
unwilling servants shall all be called to an account.
Taking his name, and professing to do his business,
will make men accountable at his bar. And how
sad an account have slothful servants to give !
V. The apostle sums up the argument, by laying
before them the encouraging hope he had of a large
recompense for his remarkable self-denial ; What is
my reward them ?v. 18. What is it I expect a recom¬
pense from God for ? That when I preach the gospel,
I may make it without charge, that I abuse not my
power in the gospel. Or, “not so to claim my
rights, as to make them destroy the great intentions
and ends of my office, but renounce them forthe sake
of those.” It is an abuse of power, to employ it
against the very ends for which it is given. And the
apostle would never use his power, or privilege of
being maintained by his ministry, so as to frustrate
the ends of it, but would willingly and cheerfully
denv himself for the honour of Christ, and the inter¬
est of souls. That minister who follows his example,
may have cheerful expectations of a recompense.
19. For though I be free from all men,
vet have I made myself servant unto all,
that I might gain the more. 20. And unto
the Jews, I became as a Jew, that I might
gain the Jews ; to them that are under the
law, as under the law, that I might gain
them that are under the law ; 21. To them
that are without law, as without law, (be¬
ing not without law to God, but under the
law to Christ,) that I might gain them that
are without law. 22. To the weak became
1 as weak, that I might gain the weak: I
am made all things to all men, that I might
by all means save some. 23. And this I
do for the gospel’s sake, that I might be
partaker thereof with you.
The apostle takes occasion, from what he had be¬
fore discoursed, to mention some instances of his
self-denial, and parting with his liberty for the bene¬
fit of others.
I. He asserts his liberty ; ( v . 19.) Though I be
free from all men. He was free-born, a citizen of
Rome. He was in bondage to none, nor depended
upon any for his subsistence ; yet he made himself a
servant to all, that he might gain the more. He car¬
ried it as a servant ; he laboured for their good as a
servant ; he was careful to please, as a servant to his
master ; he acted in many cases as if he had no pri¬
vileges ; and this, that he might gain the more, or
make the more converts to Christianity. He made
himself a servant, that they might be made free.
II. He specifies some particulars wherein he made
himself a servant to all. He accommodated him¬
self to all sorts of people.
1. To the Jews, ana those under the law, he be-
ame a Jew, and as under * he law to gain them.
Though he looked on the ceremonial law as a \ oke
taken off by Christ, yet in many instances he sub¬
mitted to it, that he might work upon the Jews, re
move their prejudices, prevail with them to hear the
gospel, and win them over to Christ.
2. To those that are without law, as without law,
that is, to the Gentiles, whether converted to the
Christian faith or not. In innocent things he could
comply with people’s usages or humours for their
advantage. He would reason with the philosophers
in their own way. And as to converted Gentiles, he
behaved among them as one that was not under the
bondage of the Jewish laws, as he. had asserted and
maintained c ncerning them ; though he did not act
as a lawless person, but as one who was bound by the
laws of Christ. He would transgress no laws of
Christ, to please or humour any man ; but he would
accommodate himself to all men, where he might
do it lawfully, to gain some. Paul was the apostle
of the Gentiles, and so, one would have thought,
might have excused himself from complying with
the Jews ; and yet, to do them good, and win them
over to Christ, he did, in innocent things, neglect the
pow'er he had to do otherwise, and conformed to
some of their usages and laws. And though he
might, by virtue of that character, have challenged
authority over the Gentiles, yet he accommodated
himself, as much as he innocently might, to their
prejudices and ways of thinking. Doing good was
the study and business of his life ; and, so that he
might reach this end, he did not stand on privileges
and punctilios.
3. To the weak he became as weak, that he might
gain the weak, v. 22. He was willing to make the
best of them. He did not despise nor judge them,
but became as one of them, forbore to use his liberty
for their sake, and wras careful to lay no stumbling-
block in their way. Where any, through the weak¬
ness of their understanding, or the strength of their
prejudices, were likely to fall into sin, or fall off from
the gospel into heathen idolatry, through his use of
his liberty, he refrained himself. He denied him¬
self for their sakes, that he might insinuate into their
affections, and gain their souls. In short, he became
all things to all men, that he might by all means, all
lawful means, gain sotne. He would not sin against
God, to save the soul of his neighbour, but he would
very cheerfully and readily deny himself. The
rights of God he could not give up, but he might
resign his own, and he very often did it for the good
of others.
III. He assigns his reason for acting in this manner ;
(y. 23.) This I do for the gospel’s sake, and that 1
might be partaker thereof with you ; that is, for the
honour of Christ, whose the gospel is, and for the
salvation of souls, for which it was designed, and
that he and they might communicate in the privi¬
leges of it, or partake together of them. For these
ends did he thus condescend, denv himself as to his
liberty, and accommodate himself to the capacities
and usages of those with whom he had to do, where
he lawfully might. Note, A heart warmed with
zeal for God, and breathing after the salvation of
men, will not plead and insist upon rights and privi¬
leges in bar to this design. They manifestly abuse
their power in the gospel, who employ it not to edifi¬
cation, but destruction, and therefore breathe no¬
thing of its spirit.
24. Know ye not that they who run in a
race, run all, but one receiveth the prize?
So run, that ye may obtain. 25. And every
man that striveth for the mastery, is tem¬
perate in all things: now, they do it to obtain
a corruptible crown, but we an incorrupt-
435
I. CORINTHIANS, X.
ible. 26. I therefore so run, not as uncer- II
tainly: so fight I, not as one that beateth the
air: 27. But I keep under my body, and
bring it into subjection : lest that by any
means, when I have preached to others, I
myself should be a cast-away.
In these verses the apostle hints at the great
encouragement he had to act in this m inner. He
had a glorious prize, an incorruptible crown, in view.
Upon this head, he compares himself to the racers
and combatants in the Isthmian games, an allusion
well known to the Corinthians, because they were
celebrated in their neighbourhood; “ Know ye not
that they which run in a race , run all , but one obtain-
eth the firize? v. 24. All run at your games, but
one gets the race only, and wins the crown. ” And
here he,
I. Excites them to their duty ; “ So run, that ye
may obtain. It is quite otherwise in the Christian
race than in your races; only one wins the prize in
them. You may all run, so as to obtain. You have
great encouragement, therefore, to persist constantly,
and diligently, and vigorously, in your course. There
is room for all to get the prize. You cannot fail if you
run well. Yet there should be a noble emulation ;
you should endeavour to outdo one another. And it is
a glorious contest, who shall get first to heaven, or
have the best rewards in that blessed world. I make
it my endeavour thus to run ; so do you. No man
ever more heartily pursued the prize in your Isth¬
mian races, than I do after the recompense of the
reward ; so do you, as you see me go before you.”
Note, It is the duty of Christians to follow their mi¬
nisters closely in the chase of eternal glory, and the
honour and duty of ministers to lead them in the
way.
II. He directs them in their course, by setting
more fally to view his own example, still carrying
on the allusion. 1. They that run in their games,
were kept to a set diet ; “ Every man that strives
for the mastery, is temfierate in all things, v. 25.
The fighters and wrestlers in your exercises are kept
to diet and discipline ; nay, they keep themselves to
it. They do not indulge themselves, but restrain
themselves from the food they might eat, and so from
(he liberties they use on other occasions. And
should not Christians much more abridge themselves
of their liberty, for so glorious an end as winning the
race, and obtaining the prize set before them ? They
used a very spare diet, and coarse food, and denied
themselves much, to prepare for their race and com¬
bat ; so do I ; so should you, after my example. It
is hard if, for the heavenly crown, you cannot abstain
from heathen sacrifices.” 2. They were not only
temperate, but inured themselves to hardships.
They who fought with one another in these exer¬
cises, prepared themselves by beating the air, as the
apostle calls it, or by throwing out their arms, and
thereby inuring themselves, beforehand, to deal
about their blows in close combat, or brandish them
by way of flourish. There is no room for any such
exercise in the Christian warfare. Christians are
ever in close combat. Their enemies make fierce
and hearty opposition, and are ever at hand ; and for
this reason they must lay about them in earnest, and
never drop the contest, or flag and faint in it They
must fight, not as those that beat the air, but must
strive against their enemies, with all their might.
One enemy the apostle here mentions, that is, the
body ; this must be kept under, beaten black and
blue, as the combatants were in these Grecian
games, and thereby brought into subjection. By the
body we are to understand fleshly appetites and incli¬
nations. These the apostle set himself to curb and
conquer, and in this the Corinthians were bound to
! imitate him. Note, They who would aright pursue
the interests of their souls, must beat down their
bodies, and keep them under. They must combat
hard with fleshly lusts, till they have subdued them ;
and not indulge a wanton appetite, and long for hea¬
thenish sacrifices, or eat them, to please their flesh,
at the hazard of their breth-en’s souls. The body
must be made to serve the mind, not suffered to lord
over it.
III. The apostle presses this advice on the Corin¬
thians, by proper arguments drawn from the same
contenders. \. They take pains, and undergo all
those hardships, to obtain a corruptible crown ; (i>.
25. ) but we an incorruptible. They who conquered
in these games, were only crowned with the wither¬
ing leaves or boughs of trees, of olive, bays, or laurel.
But Christians have an incorruptible crown in view,
a crown of glorv that never fadelh away, an inherit¬
ance incorruptible, reserved in heaven for them. And
would they yet suffer themselves to be out-done by
these racers or wrestlers ? Can they use abstinence in
diet, exert themselves in racing, expose their bodies
to so much hardship in a combat, who have no more in
view than thetrifling huzzasof a giddy multitude, ora
crown of leaves ? And shall not Christians, who hope
for the approbation of the sovereign Judge, and a
crown of glory from his hands, stretch forward in the
heavenly race, and exert themselves in beating down
their fleshly inclinations, and the strong holds of sin ?
2. The racers in these games run at uncertainty.
All run, but one receives the prize, v. 24. Every
racer, therefore, is at a great uncertainty whether
he shall win it or no. But the Christian racer is at no
such uncertainty. Every one may run here so as to
obtain ; but then he must run within the lines, he
must keep to the path of duty prescribed, which,
some think, is the meaning of running not as uncer¬
tainly, v. 26. He who keeps within the limits pre¬
scribed, and keeps on in his race, will never miss his
crown, though others may get their’s before him.
And would the Grecian racers keep within their
bounds, and exert themselves to the very last, when
one only could win, and' all must be uncertain which
that one would be ? And shall not Christians be *
much more exact and vigorous, when all are sure of
a crown when they come to the end of their race?
3. He sets before himself and them the danger of
yielding to fleshly inclinations, and pampering the
body, and its lusts and appetites ; I keep my body
under, lest that by any means, when I have preached
to others, I myself should be a cast-away, (v. 27.)
rejected, disapproved, one to whom the
— the judge-umpire of the race, will not de¬
cree the crown. The allusion to the games runs
through the whole sentence. Note, A preacher of
salvation may yet miss it. He may shew others the
way to heaven, and never get thither himself. To
prevent this, Paul took so much pains in subduing and
keeping under bodily inclinations, lest by any means
he himself, who had preached to others, should let
miss the crown, be disapproved and rejected bv his
sovereign Judge. A holy fear of himself was neces¬
sary to preserve the fidelity of an apostle ; and how
much more necessary is it to our preservation? Note,
Holv fear of ourselves, and not presumptuous confi¬
dence, is the best security against apostacy from God,
and final rejection by him.
CHAP. X.
In this chapter, the apostle prosecutes the argument at the
close of the last, and, I. Warns the Corinthians against
security, hy the example of the Jews ; who, notwithstanding
their profession and privileges, were terribly punished of
God for their many sins, their history being left upon re¬
cord for the admonition of Christians, v. 1..14. II. He
resumes his former argument, (ch. 8.) about eating things
offered to idols; and shews, that it is utterly inconsistent
with true Christianity, that it was downright gross idolatry
1. CORINTHIANS, X.
\ "r
to eat them as things offered to idols; it is having fellow¬
ship with devils, which cannot consist with having fellowship
with God, v. 15.. 22. III. He lets them yet know, that
though they must not eat of things sacrificed to idols as such,
and out of any regard to the idol, yet they might buy such
flesh in the markets, or eat it at the table of heathen ac¬
quaintances, without asking any questions; for that the
heathens’ abuse of them did not render the creatures of
God unfit to be the food of his servants. Yet liberty of this
kind must be used with a due regard to weak consciences, !
and no offence given by it to Jew or Gentile, or the church
of God, v. 23, to the end.
MOREOVER, brethren, J would not
that ye should be ignorant, how that
all our fathers were under the cloud, and all
passed through the sea; 2. And were all
baptized unto Moses in the cloud, and in ■
the sea; 3. And did all eat the same spi¬
ritual meat; 4. And did all drink the same
spiritual drink; (for they drank of that spi¬
ritual Rock that followed them; and that
Rock was Christ:) 5. But with many of
them God was not well pleased ; for they
were overthrown in the wilderness.
In order to dissuade the Corinthians from commu¬
nion with idolaters, and security in any sinful course,
he sets before them the example of the Jews, the
church under the Old Testament. They enjoyed
great privileges, but having been guilty of heinous
provocations, they fell under very grievous punish¬
ments. In these verses he reckons up their privi¬
leges, which, in the main, were the same with our’s.
I. He prefaces this discourse with a note of regard ;
“ Moreover , brethren , I would not that ye should be
ignorant. I would not have you without the know¬
ledge of this matter ; it is a thing worthy both of your
knowledge and attention. It is a history very instruc¬
tive and monitory.” Judaism was Christianity under
a veil, wrapt up in types and dark hints. The gos¬
pel was preached to them, in their legal rites and
sacrifices. And the providence of God toward them,
and what happened to them notwithstanding these
privileges, may and ought to be warnings to us.
II. He specifies some of their privileges. He be¬
gins,
1. With their deliverance from Egypt; “ Our
fathers, that is, the ancestors of us Jews, were under
the cloud, and all fumed through the sea. They
were all under the divine covering and conduct
The cloud served for both purposes : it sometimes
contracted itself into a cloudy pillar, shining on one
side to shew them their way, dark on the other to
hide them from their pursuing enemies ; and some¬
times spread itself over them as a mighty sheet, to
defend them from the burning sun in the sandy de¬
sert, Ps. 105. "9. They were miraculously conducted
through the Red Sea, where the pursuing Egyptians
were drowned : it was a lane to them, but a grave to
these. A proper type of our redemption by Christ,
who saves us by conquering and destroying his ene¬
mies and our’s. They were very dear to God, and
much in his favour, when he would work such mi¬
racles for their deliverance, and take them so imme¬
diately under his guidance and protection.
2. They had sacraments like our’s ; ( 1. ) They were
all bafitized unto Moses in the cloud, and in the sea,
(y. 2.) or into Moses, that is, brought under obliga¬
tion to Moses’s law and covenant, as we are by bap¬
tism under the Christian law and covenant. It was
to them a typical baptism. (2.) They did all eat of
the same spiritual meat, and drink of the same spiri¬
tual drink, that we do. The manna on which they
fed was a type of Christ crucified, the Bread which
-ame down from heaven, which whoso eateth shall
live for ever. Their drink was a stream fetched
from a Reck which followed them in all their jour-
neyings in the wilderness ; and this Rock was Christ,
that is, in type and figure. He is the Rock on which
the Christian church is built ; and of the streams
that issue from him do all believers drink, and are
refreshed. Now all the Jews did eat of this meat,
and drink of this rock, called here a spiritual rock,
because it typified spiritual things. These were
great privileges. One would think that this should
have saved them ; that all who ate of that spiritual
meat, and drank of that spiritual drink, should have
been holy and acceptable to God. Yet was it other¬
wise ; With many of them God was not well pleased ;
for they were overthrown in the wilderness, v. 5.
Note, Men may enjoy many and great spiritual pri¬
vileges in this world, and yet come short of eternal
life. Many of those who were baptized unto Aloses
in the cloud and sea, that is, had their faith of his
divine commission confirmed by these miracles, were
yet overthrown in the wilderness, and never saw the
promised land. Let none presume upon their great
priv ileges, or profession of the truth ; these will not
secure heavenly happiness, nor prevent judgments
here on earth, except the root of the matter be in us.
6. Now these things were our examples,
to the intent we should not lust alter evil
things, as they also lusted. 7. Neither be
ye idolaters, as were some of them ; as it
is written. The people sat down to eat and
drink, and rose up to play. 8. Neither let
us commit fornication, as some of them
committed, and fell in one day three and
twenty thousand. 9. Neither let us tempt
Christ, as some of them also tempted, and
were destroyed of serpents. 10. Neither
murmur ye, as some of them also mur¬
mured, and were destroyed of the destroyer.
11. Now all these things happened unto
them for ensamples: and they are written
for our admonition, upon whom the ends of
the world are come. 12. Wherefore let
him that thinketh he standeth, take heed
lest he fall. 13. There hath no temptation
taken you, but such as is common to man:
but God is faithful, who will not suffer
you to be tempted above that ye are able;
but will with the temptation also make a
way to escape, that ye maybe able to bear
it. 14. WRerefore, my dearly beloved, llee
from idolatry.
The apostle, having recited their privileges, pro¬
ceeds here to an account of their faults and punish¬
ments, their sins and plagues, which are left upon
record, for an example to us ; a warning against the
like sins, if we would escape the like punishments.
W e must not do as they did, lest we suffer as they
suffered. Several of their sins are specified, as
cautions to us ; as,
1. We should shun inordinate desires after carnal
objects ; not lust after ex’il things, as they lusted, v. 6.
God fed them with manna, but they must have flesh,
Numb. 11. 4. They had food for their supply, but,
not content with that, they asked meat for their lusts,
Ps. 106. 14. Carnal desires get head by indulgence,
and therefore should be observed and checked in
their first rise : if once they prevail, and bear sway
in us, we know not whither they will carry us. T his
I. CORINTHIANS, X.
caution stands first, because carnal appetites indulged
are the root and source of much sin.
II. He warns against idolatry ; (y. 7.) Neither be
ye idolaters , as were some of them; as it is written,
The / teo/ile sat down to eat and drink, and rose up.
to play. The sin of the golden calf is referred to,
Exod. 32. 6. They first sacrificed to their idol, then
feasted on the sacrifices, and then danced before it.
Though only eating and drinking are mentioned
here, yet the sacrifice is supposed. The apostle is
speaking to the case of the Corinthians, who were
tempted to feast on the heathen sacrifices, things of:
fered to idols, though they do not seem to have been
under any temptation to sacrifice themselves. Even
eating and drinking of the sacrifices before the idol,
and as things sacrificed, was idolatry, which, by the
example of the Israelites, they should be warned to
avoid.
III. He cautions against fornication, a sin to which
the inhabitants of Corinth were in a peculiar manner
addicted. They had a temple among them dedi¬
cated to Venus, that is, to lust, with above a thousand
priestesses belonging to it, all common harlots. How
needful was a caution against fornication, to those
who lived in so corrupt a city, and had been used to
such dissolute manners, especially when they were
under temptations to idolatry too ! and spiritual
whoredom did in many cases lead to bodily prostitu¬
tion. Most of the gods whom the heathens served,
were represented as very patterns of lewdness ; and
much lewdness was committed in the very worship
of many of them. Many of the Jewish writers, and
many Christians after them, think that such worship
was paid to Baal-Peor ; and that fornication was com¬
mitted with the daughters of Moab, in the worship
of that idol. They were enticed by these women
both to spiritual and corporal whoredom ; first to
feast on the sacrifice, if not to do more beastly acts,
in honour of the idol, and then to defile themselves
with strange flesh ; (Numb. 25.) which brought on
a plague, that in one day slew twenty-three thousand,
beside those who fell by the hand of public justice.
Note, Whoremongers and adulterers God will judge,
in whatever external relation they may stand to him,
and whatever outward privileges he may bestow
upon them. Let us fear the sins of Israel, if we
would shun their plagues.
IV. l ie warns us against tempting Christ, ( as some
of them tempted, and were destroyed of serpents, v.
9. ) or provoking him to jealousy, v. 22. He was with
the church in the wilderness ; he was the Angel of
the covenant, who went before them. But he was
greatly grieved and provoked by them many ways ;
They spake against him and Moses, Wherefore have
\je brought us out of Egypt to die in the wilderness ?
For which reason God sent fiery serpents among
them, (Numb. 21. 5, 6.) by which many of them
were stung mortally. And it is but just to fear,
that such as tempt Christ under the present dispen¬
sation, will be left by him in the power of the old
serpent.
V. He warns against murmuring ; Neither mur¬
mur ye, as some of them also murmured, and were
destroyed of the destroyer, (u. 10.) by a destroying
angel, an executioner of divine vengeance. They
quarrelled with God, and murmured against Moses
his minister, when any difficulties pressed them.
When they met with discouragement in the way to
Canaan, they were very apt to fly in the face of their
leaders ; were for displacing them, and going back
to Egypt under the conduct of others of their own
choosing. Somewhat like this seems to have been
the case of the Corinthians ; they murmured against
Paul, and in him against Christ, and seem to have
set up other teachers, who would indulge and soothe
diem in their inclinations, and particularly in a re¬
volt to idolatry. Rather let them feast on idol sacri¬
fices, than bear the reproach, or expose themselves
to the ill-will, of heathen neighbours. Such conduct
was very provoking to God, and was likely to bring
upon them swift destruction, as it did on the Israelites,
Numb. 14. 37. Note, Murmuring against divine dis¬
posals and commands, is a sin that greatly provokes,
especially when it grows to such u head as to issue
in apostacy, and a revolt from him and his good ways.
1. The apostle subjoins to these particular cautions
a more general one ; (v. 11.) All these things happen¬
ed to them forensamples, ana were written for our ad¬
monition. Not only the laws and ordinances of the
Jews, but the providences of God toward them, were
typical.- Their sins against God, and backslidings
from him, were typical of the infidelity of many under
the gospel. God’s judgments on them were types of
spiritual judgments now. Their exclusion from the
earthly Canaan typified the exclusion of many under
the gospel out of the heavenly Canaan, for their un¬
belief. Their history was written, to be a standing
monitory to the church, even under the last and most
perfect dispensation ; To us, on whom the end of the
world is come; the concluding period of C< o’s gra¬
cious government over men. Note, Nothing m scrip¬
ture is written in vain. God had wise and gracious
purposes towards us in leaving the Jewish history
upon record ; and it is our wisdom and duty to re¬
ceive instruction from it. Upon this hint the apostle
grounds a caution ; (v. 12.) Let him that thinketh he
standeth, take heed lest he fall. Note, The harms
sustained by others should be cautions to us. He
that thinks he stands, should not be confident and se¬
cure, but upon his guard. Others have fallen, and
so may we. And then we are most likely to fall,
when we are most confident of our own strength*
and thereupon most apt to be secure, and off our
guard. Distrust of himself, putting him at once upon
vigilance and dependence on God, is the Christian’s
best security against all sin. Note, He who thinks
he stands, is not likely to keep his footing, if he fears
no fall, nor guards against it. God has not promised
to keep us from falling, if we do not look to our¬
selves : his protection supposes our own care and
caution.
2. But to this word of caution he adds a word of
comfort, v. 13. Though it is displeasing to God for
us to presume, it is not pleasing to him for us to de¬
spair. If the former be a great sin, the latter is far
from being innocent. Though we must fear and take
heed lest we fall, yet should we not be terrified and
amazed ; for either our trials will be proportioned
to our strength, or strength shall be supplied in pro-s
portion to our temptations. We live indeed in a
tempting world, where we are compassed about with
snares. Every place, condition, relation, employ¬
ment, and enjoyment, abounds with them ; yet what
comfort may we fetch from such a passage ? For,
(1.) “ No temptation,” says the apostle, “ hath ye't
taken you , but such as is common to man, what is
human ; that is, such as you may expect from men
of such principles as heathens, and such power ; or
else, such as is common to mankind in the present
state ; or else, such as the spirit and resolution of
mere men may bear you through.” Note, The crials
of common Christians are but common trials: others
have the like burthens, and the like temptations:
what they bear up under, and break through, we
may also. (2.) God is faithful. Though Satan be
a deceiver, God is true. Men may be false, and the
world may be false ; but God is faithful, and our
strength and security are in him. He keepeth his
covenant, and will never fail the filial hope and trust
of his children. (3.) He is wise as well as faithful,
and will. proportion our burthen to our strength. He
will not suffer us to be tempted above what we art
able. He knows what we can bear, and what we
can bear up against j and he will, in his wise pro-
I. CORINTHIANS, X.
videnre, either proportion our temptations to our
strength, or make us able to grapple with them. He
will take care that we be not overcome, if we rely
upon him, and resolve to approve ourselves faithful
to him. We need not perplex ourselves with the
difficulties in our way, when God will take care that
they shall not be too great for us to encounter ; es¬
pecially, (4. ) When he will make them to issue well.
He will make a way to escape, either the trial itself,
or at least the mischief of it. There is no valley so
dark, but he can find a way through it ; no affliction
so grievous, but he can prevent, or remove, or enable
us to support, and, in the end, over-rule to our ad¬
vantage.
3. And upon this argument he grounds another
caution against idolatry ; Wherefore, my dearly be¬
loved, flee from idolatry. Observe, (1.) How he
addresses them ; My dearly beloved. It is out of
tender affection to them that he presses this advice
upon them. (2.) The matter of his advice ; “ Flee
idolatry ; shun it, and all approaches towards it.”
Idolatry is the most heinous injury and affront to the
true God : it is transferring his worship and honour
to a rival. 3. The ground of this advice ; “ Seeing
you have such encouragement to trust God, and be
faithful, do you approve yourselves men, be not
shaken by any discouragements your heathen ene¬
mies may lay before you. God will succour and as¬
sist, help you in your trials, and help you out of them ;
and therefore be not guilty of any idolatrous compli¬
ances.” Note, We have all the encouragement in
the world to flee sin, and prove faithful to God. We
cannot fall by a temptation, if we cleave fast to him.
15. I speak as to wise men: judge ye
what I say. 16. The cup of blessing which
we bless, is it not the communion of the
blood of Christ? The bread which we
break, is it not. the communion of the body
of Christ? 17. For w e, being many, are
one bread, and one body: for we are all par¬
takers of that one bread. 1 8. Behold Is¬
rael after the flesh: are not they who eat
of the sacrifices, partakers of the altar?
19. What say I then ? That the idol is any
thing, or that which is offered in sacrifice
to idols is any thing? 20. But I say, that
the things which the Gentiles sacrifice, they
sacrifice to devils, and not to God: and I
would not that ye should have fellowship
with devils. 21. Ye cannot drink the cup
of the Lord, and the cup of devils: ye can¬
not be partakers of the Lord’s table, and
of the table of devils. 22. Do we provoke
the Lord to jealousy? Are we stronger
than he?
In this passage the apostle urges the general cau¬
tion against idolatry, in the particular case of eating
the heathen sacrifices as such, and out of any reli¬
gious respect to the idol, to whom they were sacri¬
ficed.
I. He prefaces his argument with an appeal to
their own reason and judgment ; “ I speak to wise
men : judge ye what I say, v. 15. Ye are great pre¬
tenders to wisdom, to close reasoning and argument ;
I can leave it with your own reason and conscience,
whether I do not argue justly.” Note, It is no dis¬
honour to an inspired teacher, nor disadvantage to
his argument, to appeal for the truth of it to the
reason and consciences of his hearers. It comes
upon them with the greater force, when it comes
with this conviction. Paul, an inspired apostle,
would yet, in some cases, leave it with the Corin¬
thians to judge, whether what he taught was not
conformable to their own light and sense.
II. He lays down his argument from the Lord’s
supper; The cup which we bless, is it not the com¬
munion of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ?
Is not this sacred rite an instrument of communion
with God ? Do we not therein profess to be in friend¬
ship, and to have fellowship, with him ? Is it not a
token whereby we professedly hold Communion with
Christ, whose body was broken, and blood shed, to
procure remission of our sins, and the favour of God ?
And can we be in alliance with Christ, or friendship
with God, without being devoted to him ? In short,
the Lord’s supper is a feast on the sacrificed body and
blood of the Lord ; epulum ex ob/atis. And to eat
of the feast, is to partake of the sacrifice, and so to
be his guests, to whom the sacrifice was offered, and
this in token of friendship with him. Thus to par¬
take of the Lord’s table, is to profess ourselves his
guests, and covenant people. This is the very pur¬
pose and intention of this symbolical eating and
drinking ; it is holding communion with God, and
partaking of those privileges, and professing our¬
selves under those obligations, which result from
the death and sacrifice of Christ; and this in con¬
junction with all true Christians, with whom we
have communion also in this ordinance. Because
the bread is one, we, being many, are .one body, for
we are tnade partakers oj one bread, or loaf ; (v. 17. )
which I think is thus more truly rendered ; “ By
partaking of one broken loaf, the emblem of our
Saviour’s broken body, who is the only true Bread
that came down from heaven, we coalesce into one
body, become members of him and one another.”
Those who truly partake by faith, have this com¬
munion with Christ, and one another: and those
who eat the outward elements, make profession of
having this communion of belonging to God, and
the blessed fraternity of his people and worshippers.
This is the true meaning of this holy rite.
III. He confirms this from the Jewish worship
and customs ; Behold Israel after the flesh : are not
they, who eat of the sacrifices, partakers of the altar,
that is, of the sacrifice offered upon it ? Those who
were admitted to eat of the offerings, were esteem¬
ed to partake of the sacrifice itself, as made for them,
and to be sanctified thereby ; and therefore sure to
worship God, and be in alliance or covenant with
him, even the God of Israel, to whom the sacrifice
was made : this was a symbol or token of holding
communion with him.
IV. He applies this to the argument against feast¬
ing with idolaters on their sacrifices, and to prove
them that do so, idolaters. This he does, 1. By fol¬
lowing the principle on which they would argue it
to be lawful, namely, that an idol was nothing.
Manv of them were nothing at all, none of them had
any divinity in them ; what was sacrificed to idols
was nothing, no way changed from what it was be¬
fore, hut was everv whit as fit for food, considered
in itself. They indeed seem to argue, that, because
an idol was nothing, what was offered was no sacri
fice, but common and ordinary food, of which they
might therefore eat with aslitle scruple. Now the
apostle allows, that the food was not changed as to
its nature ; was as fit to be eaten as common food,
where it was set before any who knew not of its
having been offered to an idol. But, 2. He proves,
that eating it as a part of a heathen sacrifice, was,
(1.) A partaking with them in their idolatry. It
was having fellowship with dexdls ; because what
the Gentiles sacrificed, they sacrificed to devils.
And to feast with them upon these sacrifices, was to
partake in the sacrifice, and therefore to worship
439
1. CORINTHIANS, X.
the god to whom it was made, and have fellowship
or communion with him : just as he who eats the
Lord’s supper, is supposed to partake in the Chris¬
tian sacrifice ; or as they who ate the Jewish sacri¬
fices, did partake of what was offered on their altar.
But heathens sacrificed to devils; “Therefore do
hot feast on their sacrifices. Doing it is a token of
your having fellowship with the demons to whom
they are offered. I would not have you be in com¬
munion with devils.” (2. ) It was a virtual renounc¬
ing of Christianity ; Ye cannot drink the cu/i of the
Lord , and the cu/i of devils: ye cannot be fiartakers
of the Lord's table, and the table of devils, v. 21.
To partake of this Christian feast, was to have
communion with Christ: to partake of the feasts
made out of honour to the heathen idols, and made
of things sacrificed to them, was to have communion
with devils. Now this was to compound contraries ;
it was by no means consistent. Communion with
Christ, and communion with devils, could never be
had at once. One must be renounced, if the other
was maintained. He who held communion with
Christ, must renounce that with devils : he who
held communion with devils, must by that very deed
renounce communion with Christ. And what a
manifest self-contradiction must that man’s conduct
be, that would partake of the Lord’s table, and yet
partake of the table of demons ! God and Mammon
can never be served together, nor fellowship be at
once had with Christ and Satan. Those who com¬
municate with devils, must virtually renounce Christ.
This may also intimate, that such as indulge them¬
selves in gluttony or drunkenness, and by so doing
make their own table the table of devils, or keep up
fellowship with Satan by a course of known and
wilful wickedness, cannot partake truly of the cup
and table of the Lord. They may use the sign, but
do not the thing signified thereby. For a man can
never be at once in communion with Christ and his
church, and yet in fellowship with Satan. Note,
How much reason have we to look to it, that every
sin and idol be renounced by us, when we eat and
drink at the Lord’s table.
V. He warns them, upon the whole, against such
idolatrv, by signifying to them that God is a jealous
God ; (v. 22.) Do we firovoke the Lord to jealousy?
j/re we stronger than he? It is very probable that
many among the Corinthians made light of being at
these heathen feasts, and thought there was no
harm in it. But the apostle bids them beware. The
reason with which the second commandment is en¬
forced, is, I am a jealous God. God cannot endure
a rival in matter of worship ; nor give his glory, nor
suffer it to be given, to another. They who have
fellowship with other gods, provoke him to jealousy,
Deut. 32. 16. And before this be done, persons
should consider whether they are stronger than he.
It is a dangerous thing to provoke God’s anger, un¬
less we could withstand his power. But who can
stand before him when he is angry? Numb. 1. 6.
This should be considered by all who continue in
the love and liking of sin, and in league with it,
while yet they profess to keep up communion with
Christ. Is it not the wav to provoke his jealousy
and indignation ? Note, Attention to the greatness
of God’s power should restrain us from provoking
his jealousy, from doing any thing to displease him.
Shall we rouse almighty wrath ? And how shall we
withstand it ? Are we a match for God ? Can we
resist his power, or control itJ And if not, shall we
arm it against us, by provoking him to jealousy ?
No, let us fear his power, and let this restrain us
from all provocation.
23. All things are lawful for me, but all
things are not expedient: all things are
lawful for me, but all things edify not. 24.
Let no man seek his own, but every man
another’s wealth. 25. W hatsoever is sold
in the shambles, that eat, asking no ques¬
tion for conscience-sake: 26. For the earth
is the Lord’s, and the fulness thereof. 27.
If any of them that believe not, bid you
to a feast , and ye be disposed to go: what¬
soever is set before you, eat, asking no
question for conscience-sake. 28. But if
any man say unto you, This is offered in
sacrifice unto idols, eat not, for his sake
that shewed it, and for conscience-sake:
for the earth is the Lord’s, and the fulness
thereof. 29. Conscience, 1 say, not thine
own, but of the other: for why is my liber¬
ty judged of another man's conscience?
30. For, if I by grace be a partaker, why
am I evil spoken of for that for which 1
give thanks? 31. Whether therefore ye
eat or drink, or whatsoever ye do, do all to
the glory of God. 32. Give no offence,
neither to the Jews, nor to the Gentiles,
nor to the church of God: 33. Even as 1
please all men in all things, not seeking
mine own profit, but the profit of many,
that they may be saved.
In this passage, the apostle shews in what in¬
stances, notwithstanding, Christians might lawfully
eat what had been sacrificed to idols. They must
not eat it out of religious respect to the idols, nor go
into his temple, and hold a feast there, upon what
they knew was an idol-sacrifice ; nor perhaps out of
the temple, if they knew it was a feast held upon a
sacrifice : but there were cases wherein they might
eat what had been offered, without sin. Some such
the apostle here enumerates. But,
I. He gives a caution against abusing our libertv
in lawful things. That may be lawful, which is not
expedient, which will not edify. A Christian must
not barely consider what is lawful, but what is ex-
gedient, and for the use of edification. A private
hristian should do so even in his private conduct.
He must not seek his own only, but his neighbour's
wealth. He must be concerned not to hurt his
neighbour, nay, he must be concerned to promote
his welfare ; and must consider how to act, so that
he may help others, and not hinder them, in their
holiness, comfort, or salvation. Thev who allow
themselves in every thing not plainly sinful in itself,
will often run into what is evil by accident, and do
much mischief to others. Every thing lawful in
itself to be done, is not therefore lawfully done.
Circumstances may make that a sin, which in itself
is none. These must be weighed, and the expedi¬
ency of an action, and its tendency to edification,
must be considered before it be done. Note, The
welfare of others, as well as our own convenience,
must be consulted in many things we do, if we
would do them well.
II. He tells them, that what was sold in the sham¬
bles, they might eat without asking questio?is. The
priest’s share of heathen sacrifices was thus fre¬
quently offered to sale, after it had been offered in
the temple. Now the apostle tells them, thev need
not be so scrupulous as to ask the butcher in the
market, whether the meat he sold had been offered
I to an idol ? It was there sold as common food, and
1. CORINTHIANS, XI.
as such might he bought and used ; for the earth is
the Lord's, and the fulness thereof ; (t>.26. ) and the
fruit and products of the earth were designed by him,
the great Proprietor, for the use and subsistence of
mankind, and more especially of his own children
and servants. Every creature of God is good, and
nothing to be refused, if it be received •with thanks- \
giving ; for it is sanctified by the word of God and
prayer, 1 Tim. 4. 4. To the pure all things are pure,
Tit. 1. 15. Note, Though it is sinful to use any food
in an idolatrous manner, it is no sin, after such abuse,
to apply it, in a holv manner, to its common use.
III. He adds, that if they were invited by any
heathen acquaintance to a feast, they might go, and i
eat what was set before them, without asking yues-
tions ; (y. 27.) nay, though they knew things sacri¬
ficed to idols were served up at such entertainments,
as well as sold in the shambles. Note, 1 he apostle
does not prohibit their going to a feast, upon the in¬
vitation of them that believe not. There is a civility
owing even to infidels and heathens. Christianity ,
does by no means bind us up from the common
offices of humanity, or allow us an uncourteous be- i
haviour to any of our own kind, however they may |
differ from us in religious sentiments or practices. ;
And when Christians were invited to feast with infi¬
dels, they were not to ask needless questions about
the food set before them, but eat without scruple.
Needless inquiries might perplex their minds and j
consciences, for which reason they were to be avoid- ■
ed. Any thing fit to be eaten, that was set before
them as a common entertainment, they might law¬
fully eat. And whv then should they scrupulously
inquire, whether what was set before them had !
been sacrificed ? It is to be understood of civil feast¬
ing, not religious ; for these last among the heathens 1
Were feasts upon their sacrifices, which he had con- j
demned before, as a participation in their idolatrous
worship. At a common feast they might expect
common food; and they needed not to move scru¬
ples in their own minds, whether what was set be- '
fore them was otherwise or no. Note, Though
Christians should be very careful to know and un¬
derstand their duty, yet they should not, by need¬
less inquiries, perplex themselves.
IV. Yet even at such an entertainment, he adds,
if anv should say it was a thing that had been offered
to idols, they should refrain ; F.at not, for his sake
that shewed it, and for conscience-sake. Whether
it were the master of the feast, or any of the guests ;
whether it were spoken in the hearing of all, or
whispered in the ear ; they should refrain for his
sake who suggested this to them, whether he were
an infidel, or an infirm Christian ; and for conscience-
sake, out of regard to conscience, that they might
shew a regard to it in themselves, and keep up a
regard to it in others. This he backs with the
same reason as the former ; for the earth is the
Lord's. There is food enough provided by our
common Lord, of which we may eat without scru¬
ple. Note, The same doctrine may be variously
improved, as here ; “ The earth is the Lord’s, there-
f we you may eat anv thing without scruple, that is
set before you as common food ; and yet, because
the earth is the Lord’s, eat nothing that will give i
offence, lay a stumbling-block before others, and
encourage some in idolatry, or tempt others to eat
when they are not clear in their own mind that it is
lawful, and so sin, and wound their own conscience. ”
Note, Christians should be very cautious of doing
what mav thus prejudice the consciences of others,
and weaken their authority with them, which is by
all means to be kept up.
V. He urges them to refrain, where they will
irive offence j while yet he allows it lawful to eat
what was set before them as common food, though
t had been offered in sacrifice. “ Another man’s
l conscience is no measure to our conduct. What lit
thinks unlawful, is not therefore made unlawful tc
me, but may be a matter of liberty still ; and as long
as 1 own God as the Giver of my food, and render
him thanks for it, it is very unjust to reproach me
for using it.” This must be understood abstracted
from the scandal given, by eating in the circum¬
stance mentioned. Though some understand it to
mean, “ Why should I, by using the liberty I have,
give occasion to those who are scandalized, to speak
evil of me ?” According to that advice of the apos¬
tle, (Rom. 14. 16.) Let not your good be evil spoken
of. Note, Christians should take care not to use
their liberty to the hurt of others, nor their own re¬
proach.
VI. The apostle takes occasion from this dis¬
course to lay down a general rule for Christians’ con¬
duct, and apply it to this particular case, (v. 31, 32. )
namely, that in eating and drinking, and in all we
do, we should aim at the glory of God, at pleasing
and honouring him. This is the fundamental prin¬
ciple of practical godliness. The great end of all
practical religion must direct us, where particular
and express rules are wanting. Nothing must be
done against the glory of God, and the good of our
neighbours, connected with it. Nay, the tendency
of our behaviour to the common good, and the
credit of our holy religion, should give direction to
it. And therefore nothing should be done by us, to
offend any, whether Jew, or Gentile, or the church,
v. 32. The Jews should not be unnecessarily
grieved or prejudiced, who have such abhorrence
of idols, that they reckon every thing offered tc
them, thereby defiled, and that it will pollute and
render culpable all who partake of it ; nor should
heathens be countenanced in their idolatry, by any
behaviour of our’s, which they may construe as
homage or honour done to their idols ; nor young
converts from Gentilism take any encouragement
from our conduct, to retain any veneration for the
heathen gods and worship, which they have re¬
nounced : nor should we do any thing that might be
a means to pervert any members of the church
from their Christian profession or practice. Our
own humour and appetite must not determine our
practice, but the honour of God, and the good and
edification of the church. We should not so much
consult our own pleasure and interest, as the ad¬
vancement of the kingdom of God among men.
Note, A Christian should be a man devoted to God,
and of a public spirit.
VII. He presses all upon them by his own exam¬
ple ; Even as I please all men, (or study to do it,)
in all things, (that I lawfully can,) not seeking mine
own profit, but that of many, that they may be saved,
v. 33. Note, A preacher may press his advice home
with boldness and authority, when he can enforce it
with his own example. He is most likely to pro¬
mote a public spirit in others, who can give evidence
of it in himself. And it is highly commendable in a
minister to neglect his own advantages, that lie may
promote the salvation of his hearers. This shews
that he has a spirit suitable to his function. It is a
station for public usefulness, and can never be faith¬
fully discharged by a man of a narrow spirit and
selfish principles.
CHAP. XL
In this chapter, the apostle blames? and endeavours to rectify,
some prreat indecencies and manifest disorders in the church
of Corinth ; as, I. The misconduct of their women (some
of whom seem to have been inspired) in the public assem¬
bly, who laid by their veils, the common token of subject
tion to their husbands in that part of the world. This be¬
haviour he reprehends, requires ‘.hem to keep veiled, asserts
the superiority of the husband, yet so as to remind the hus¬
band that both were made for mutual help and comfort, v.
1 . . 16. II. He blames them for their discord, riot, and
441
1. .CORINTHIANS, XI.
neglect ami contempt of the poor, at the Lord’s supper, v.
17 . . 22. 111. To rectifv these scandalous disorders, hesets
before them the nature and intentions of this holy institu¬
tion, directs them how they should attend on it, and warns
them of the danger of a conduct so indecent as their’s, and
of all unworthy receivim.', v. '23, to the end.
I. "135 E ye followers of me, even as l also
JL9 am of Christ. 2. Now I praise you,
brethren, that you remember me in all
tilings, and keep the ordinances, as I de¬
livered them to you. 3. But 1 would have
you know, that the head of every man is
Christ; and the head of the woman is the
man; and the head of Christ is God. 4.
Every man praying or prophesying, having
his head covered, dishonoured! his head.
5. But every woman that prayeth or pro-
phesieth with her head uncovered, disho¬
noured! her head: for that is even all one
as if she were shaven. G. For if the woman
be not covered, let her also be shorn: but
if it be a shame for a woman to be shorn
or shaven, let her be covered. 7. For a
man indeed ought not to cover his head,
for as much as he is the image and glory
of God : but the woman is the glory of the
man. 8. For the man is not of the woman;
but the woman of the man. 9. Neither
was the man created for the woman; but
the woman for the man. 10. For this cause
ought the woman to have power on her
head, because of the angels. 11. Never¬
theless, neither is the man without the wo¬
man, neither the woman without the man
in the Lord. 12. For as the woman is of
the man, even so is the man also by the
woman; but all things of God. 13. Judge
in yourselves: is it comely that a woman
pray unto God uncovered? 14. Doth not
even nature itself teach you, that if a man
have long hair, it is a shame unto him ? 1 5.
But if a woman have long hair, it is a glory
to her: for her hair is given her for a cover¬
ing. 16. But if any man seem to be con¬
tentious, we have no such custom, neither
the churches of God.
Paul, having answered the cases put to him, pro¬
ceeds in this chapter to the redress of grievances.
The first verse of the chapter is put, by those who
divided the epistle into chapters, as a preface to the
rest of the epistle, but seems to have been a more
proper close to the last, in which he had enforced
the cautions he had given against the abuse of liber-
tv, by his own example ; Be ye followers of me, as
I also am of Christ, (v. 1.) fitly closes his argument ;
and the way of speaking in the next verse looks like
a transition to another. But whether it more pro¬
perly belong to this, or the last chapter, it is plain
from it that Paul not only preached such doctrine
as they ought to believe, but led such a life as they
ought to imitate. “ Be ye followers of me,” is, “ Be
imitators of me ; live as ye see me live.” Note, Mi¬
nisters are likely to preach most to the purpose,
when they can press their hearers to follow their
Vor.. vi. — 3 K
example. Yet would not Paul be followed blindly
neither. He encourages neither implicit faith nor
obedience. He would be followed himself no far-
ther than he followed Christ. Christ’s pattern is a
copy without a blot ; so is no man’s else. Note,
: We should follow no leader farther than he follows
Christ. Apostles should be left bv us when they
deviate from the example of their Master. He
passes next to reprehend and reform an indecency
among them, of which the women were more espe¬
cially guilty. Concerning which, observe,
I. How he prefaces it. He begins with a com¬
mendation of what was praise-worthy in them ; (v.
2.) I //raise you, that you remember me in all things ,
and Ict'e/i the ordinances, as I delivered them to you.
Many of them, it is probable, did this in the strictest
sense of the expression : and lie takes occasion, from
thence, to address the body of the church under
this good character ; and the body might, in the
main, have continued to observe the ordinances and
institutions of Christ, though in some things they
deviated from, and corrupted, them. Note, When
we reprove what is amiss in any, it is very prudent
and fit to commend what is good in them ; it will
shew that the reproof is not from ill-will, and a hu¬
mour of censuring and finding fault; and it will
therefore procure the more regard to it.
II. He lays a foundation for his further reprehen¬
sion, by asserting the superiority of the man over
the woman ; I would have you know, that the heaa
of every man is Christ, and the head of the woman
is the man, and the head of Christ is God. Christ,
in his mediatorial character and glorified humanity,
is at the head of mankind. He is not only first of
the kind, but Lord and Sovereign. He has a name
above every name : though in this high office and
authority he has a superior, God being his Head.
And as God is the Head of Christ, and Christ the
Head of the whole human kind, so the man is the
head of the two sexes : not indeed with such domi¬
nion as Christ has over the kind, or God has over
the Man Christ Jesus, but a superiority and head¬
ship as he has; and the woman should be in subjec¬
tion, and not assume or usurp the man’s place.
This is the situation in which God has placed her;
and for that reason she should have a mind suited to
her rank, and not do any thing that looks like an
affectation of changing places. Somewhat like this
the women of the church of Corinth seem to have
been guilty of, who were under inspiration, and
praved and prophesied even in their assemblies, v.
5. It is indeed an apostolical canen, that the women
should keefi silence in the churches, ( ch . 14. 34. 1
Tim. 2. 12.) which some understand without limi¬
tation, as if a woman under inspiration also must
keep silence ; which seems very well to agree with
the connexion of the apostle’s discourse, ch. 14.
Others with a limitation ; though a woman might
not from her own abilities pretend to teach, or so
much as question and debate any thing in the church,
yet, when under inspiration, the case was altered ;
she had liberty to speak. Or, though she might
not preach even by inspiration, (because teaching is
the business of a superior,) yet she might pray, or
utter hymns by inspiration, even in the public as¬
sembly. She did not shew any affectaion of superi¬
ority over the man by such acts of public worship.
It is plain, the apostle does not in this place prohibit
the thing, but the manner of doing it. And yet he
might utterly disallow the thing, and lav an unlimit¬
ed restraint on the woman, in another part of the
epistle. These things are not contradictor)'. It is
to his present purpose to reprehend the manner
wherein the woman prayed and prophesied in the
church, without determining in this place, whether
they did well or ill in praying or prophesying. Note,
The manner of doing a thing enters into the morality
442
I. CORINTHIANS, XL
of it. We must not only be concerned to do good,
but that the good we do be well done.
III. The thing he reprehends, is, the woman’s
praying or prophesying uncovered, or the man’s
doing either covered, v. 4,5. To understand this,
it must be observed, that it was a signification either
of shame or subjection, for persons to be veiled, or
covered, in the Eastern countries, contrary to the
custom of our’s, where the being bare-headed be¬
tokens subjection, and being covered, superiority
and dominion. And this will help us the better to
understand,
IV. The reasons on which he grounds his repre¬
hension. 1. The man that firays or f irophesies with
his head covered, dishonoureth his Head, that is,
Christ, the Head of every man, ( v . 3.) by appearing
in a hab't unsuitable to the rank in which God has
placed him. Note, We should, even in our dress
and habit, avoid every thing that may dishonour
Christ. The woman, on th^ other hand, who firays
or firo/ihesies with me head uncovered, dishonoureth
her head, that is, the man, v. 3. She appears in
the dress of her superior, and throws off the token
of her subjection. She might, with equal decency,
cut her hair short, or cut it close, the common dress
of the man in that age. This would be in a manner
to declare, that she was desirous of changing sexes ;
a manifest affectation of that superiority which God
had conferred on the other sex. And this was pro¬
perly the fault of these prophetesses in the church
of Corinth. It was doing a thing which, in that age
of the world, betokened superiority, and therefore
a tacit claim of what did not belong to them, but
the other sex. The sexes should not affect to change
places. The order in which Divine Wisdom has
placed persons and things, is best and fittest : to en¬
deavour to amend it, is to destroy all order, and in¬
troduce confusion. Women should keep to the rank
God has chosen for them, and not dishonour their
head ; for this, in the result, is to dishonour God.
If she was made out of the man, and for the man,
and made to be the glory of the man, she should do
nothing, especially in public, that looks like a wish
of having this order inverted. 2. Another reason
against this conduct was, that the man is the image
and glory of God, the representative of that glorious
dominion and headship which God has over the
world. It is the man who is set at the head of this
lower creation, and therein bears the resemblance
of God. The woman, on the other hand, is the glory
of the man ; (to 7.) she is his representative. Not
but she has dominion over the inferior creatures, as
she is a partaker of human nature, and so far is God’s
representative too, but it is at second-hand. She is
the image of God, inasmuch as she is the image of
the man ; For the man was not made out of the wo-
?nan, but. the woman out o, the man, v. 8. The
man was first made, and made head of the creation
here below, and therein the image of the divine do¬
minion ; and the woman was made out of the man,
and shone with a reflection of his glory, being made
superior to the other creatures here below, but in
subjection to her husband, and deriving that honour
from him out of whom she was made. 3. The wo¬
man i eas made for the man, to be his help-meet,
and not the man for the woman. She was naturally,
therefore, made subject to him, because made for
him, for his use and help and comfort. And she
who was intended to be always in subjection to the
man, should do nothing, in Christian assemblies,
that looks like an affectation of equality. 4. She
ought to have power on her head, because of the
angels. Power, that is, a veil, the token, not of
her having power or superiority, but being under
the power of her husband, subjected to him, and in¬
ferior to the other sex. Rebekah, when she met
Isaac, and was delivering herself into his possession,
put on her veil, in token of her subjection, Gen. 24.
50. Thus would the apostle have the women ap¬
pear in Christian assemblies, even though they
spake there by inspiration, bt cause of the angrls,
that is, say some, because of the evil angels. The
woman was first in the transgression, being deceived
by the Devil, (1 Tim. 2. 11.) which increased he.’
subjection to the man, Gen. 3. 16. Now, because
evil angels will be sure to mix in all Christian as¬
semblies, therefore should women wear the token
of their shamefacedness and subjection, which ir
that age and country was a veil. Others say, be¬
cause of the good angels. Jews and Christians have
had an opinion, that these ministering spirits are
many of them present in their assemblies. Their
presence should restrain Christians from all inde¬
cencies in the worship of God. Note, We should
learn from all to behave in the public assemblies of
divine worship, so as to express a reverence for God,
and a content and satisfaction with that rank in
which he has placed us.
V. He thinks fit to guard his argument with a cau¬
tion, lest the inference be carried too far; (v. 11,
12.) Nevertheless, neither is the man without the
woman, nor the woman without the man in the Lord.
They were made for one another. It is not good
for him to be alone, (Gen. 2. 18.) and therefore was
a woman made, and made for the man ; and the
man was intended to be a comfort, and help, and
defence, to the woman, though not so directly and
immediately made for her. They were made to be
a mutual comfort and blessing, not oiie a slave, and
the other a tyrant. Both were to be one flesh ; (Gen.
2. 24.) and this for the propagation of a race of man¬
kind. They are reciprocal instruments of each
other’s production. As the woman was first formed
out of the man, the man is ever since propagated
by the woman ; (v. 12.) all bv the divine wisdom
and power of the First Cause so ordaining it. The
authority and subjection should be no greater than
are suitable to two in such near relati* n and close
union to each other. Note, As it is the will of God
that the woman know her place, so it is his will also,
that the man abuse not his power.
VI. He enforces his argument from the natural
covering provided for the woman ; (r. 13—15.)
" Judge in yourselves, consult your own reason,
hearken to what nature suggests ; Is it comely for a
woman to pray to God uncovered ? Should there not
be a distinction k*ept up between the sexes, in wear¬
ing their hair, since nature has made one ? Is it not
a distinction which custom has kept up among all ci¬
vilized nations? The woman’s hair is a natural co¬
vering ; to wear it long, is a glory to her ; but for a
man to have long hair, or cherish it, is a token of
softness and effeminacy.” Note, It should be our
concern, especially in Christian and religious as¬
semblies, to make no breach upon the rules of natural
i decency.
VII. ’ He sums up all, by referring them who
were contentious, t > the usages and customs of the
churches, v. 10. Custom is in a great measure the
rule of decency. And the common practice of the
churches, is what he would have them govern them¬
selves by. He does not silence the contentious by
mere authority, but lets them know that they would
appear to the world as very odd and singular in their
humour, if they would quarrel for a custom to which
all the churches of Christ were at that time utter
strangers, or against a custom in which they all con¬
curred, and that upon the ground of natural decency.
It was the common usage of the churches, for wo
men to appear in public assemblies, and join in pub¬
lic worship, veiled ; and it was manifestly decent
that they should do so. They must be very conten¬
tious indeed, who would quarrel with this, or lay i‘
1 aside.
1. CORINTHIANS, XL
443
17. Now in this that I declare unto you,
1 praise you not, that ye come together, not
for t lie better, but for the worse. 18. For
first of all, when ye come together in the
church, I hear that there are divisions
among you ; and I partly believe it. 1 9.
For there must be also heresies among you,
that they who are approved may be made
manifest among you. 20. W hen ye come
together therefore into one place, this is not
to eat the Lord’s supper. 21. For in eat¬
ing, every one taketh before other , his own
supper: and one is hungry, and another is
drunken. 22. What ! have ye not houses
to eat and to drink in? Or despise ye the
church of God, and shame them that have
not ? What shall 1 say to you ? Shall I
praise you in this ? I praise i/ou not.
In this passage the apostle sharply rebukes them
for much greater disorders than the former, in their
partaking of the Lord’s supper ; which was com¬
monly done in the first ages, as the ancients tell us,
with a love-feast annexed, which gave occasion to
the scandalous disorders which the apostle here re¬
prehends. Concerning which, observe,
I. The manner in which he introduces his charge ;
“ Now in this that I declare to you, I praise you not,
v. 17. I cannot commend, but must blame and con¬
demn you.” It is plain, from the beginning of the
chapter, that he was willing and pleased to com¬
mend as far as he could. But such scandalous dis¬
orders, in so sacred an institution, as they were guilty
of, called for a sharp reprehension. They quite
turned the institution against itself. It was intended
to make them better, to promote their spiritual in¬
terests ; but it really made them worse. 1'hey came
together, not for the better, but for the worse. Note,
The ordinances of Christ, if they do not make us
better, will be very apt to make us worse ; if they do
not do our souls good, they may do us harm ; if they
do not melt and mend, they will harden. Corrup¬
tions will be confirmed in us, if the proper means do
not work a cure of them.
II. He enters upon his charge against them in
more particulars than one ; 1. He tells them, that,
upon coming together, they fell into divisions, schisms
— 7’gi<r/jLS.'T3.. Instead of concurring unanimously in
celebrating the ordinance, they fell a quarrelling
with one another. Note, There may be schism,
where there is no separation of communion. Per¬
sons may come together in the same church, and sit
down at the same table of the Lord, and yet be schis¬
matics. Uncharitableness, alienation of affection,
especially if it grows up to discord, and feuds, and
contentions, constitute schism. Christians may
separate from each other’s communion, and yet be
charitable one towards another ; they may continue
in the same communion, and yet be uncharitable.
This last is schism, rather than the former. The
apostle had heard a report of the Corinthians’ divi¬
sions, and he tells them he had too much reason to
believe it For, adds he, there must be heresies
also ; not only quarrels, but factions, and perhaps
such corrupt opinions as strike at the foundation of
Christianity, and all sound religion. Note, No mar¬
vel there should be breaches of Christian love in the
churches, when such offences will come, as shall
make shipwreck of faith and a good conscience.
Such offences must come. Not that men are neces¬
sitated to be guilty of them ; but the event is certain, l
and God permits them, that they who are approved. !
(such honest hearts as will bear the trial,) may be
set to view, and appear faithful by their constant ad¬
herence to the truths and ways of God, notwith¬
standing the temptations of seducers. Note, The
wisdom of God can make the wickedness and errors
of others a foil to the piety and integrity of the saints.
2. He charges them not only with discord and di\ i-
sion, but with scandalous disorder; For in eating,
every one taketh before the other, his own supper ;
and one is hungry, and another is drunken, v. 21.
Heathens used to drink plentifully at their feasts
upon their sacrifices. Many of the wealthier Co¬
rinthians seem to have taken the same liberty at the
Lord’s table, or at least at their 'A yarrm, or love-
feasts, that were annexed to the supper. They
would not stay for one another ; the rich despised the
poor, and ate and drank up the provisions them¬
selves brought, before the poor were allowed to par¬
take ; and thus some wanted, while others had more
than enough. This was profaning a sacred institu¬
tion, and corrupting a divine ordinance, to the last
degree. What was appointed to feed the soul, was
employed to feed their lusts and passions. What
should have been a bond of mutual amity and affec¬
tion, was made an instrument of discord and dis¬
union. The poor were deprived of the food pre¬
pared for them, and the rich turned a feast of charity
into a debauch. This was scandalous irregularity.
III. The apostle lays the blame of this conduct
closely on them, 1. By telling them, that their con¬
duct perfectly destroyed the purpose and use of such
an institution ; This is not to eat the Lord's supper,
v. 20. It was coming to the Lord’s table, and not
coming. They might as well have staid away. Thus
to eat the outward elements, was not to eat Christ’s
body. Note, There is a careless and irregular eat¬
ing of the Lord’s supper, which is as none at all ; it
will turn to no account, but to increase guilt. Such
an eating was that of the Corinthians ; their practices
were a direct contradiction to the purposes of this
sacred institution. 2. Their conduct carried in it a
contempt of God’s house, or of the church, v. 22. If
they had a mind to feast, they might do it at home in
their own houses ; but to come to the Lord’s table,
and cabal and quarrel, and keep the poor from their
share of the provision there made for them as well as
the rich, was such an abuse of the ordinance, and
such a contempt of the poorer members of the
church more especially, as merited a very sharp re¬
buke. Such a behaviour tended much to the shame
and discouragement of the poor, whose souls were
as dear to Christ, and cost him as much, as those of
the rich. Note, Common meals may be managed
after a common manner, but religious feasts should
be attended religiously. Note also, It is a heinous
evil, and severely to be censurtd, for Christians to
treat their fellow-Christians with contempt and in¬
solence, but especially at the Lord’s table. This is
doing what they can to pour contempt on divine or¬
dinances. And we should look carefully to it, that
nothing in our behaviour at the Lord’s table have the
appearance of contemning so sacred an institution.
23. For I have received of (he Lord ti at
which also ] delivered unto you, That the
Lord Jesus, the some night in which he was
betrayed, took bread : 24. And when he.
had given thanks, he brake it, and said,
Take, eat ; this is my body, which is broken
for you : this do in remembrance of me.
25. After the same manner also he took the
cup, when he had supped, saying, This cup
is the New Testament in my blood : this
jj do ye, as oft as ye drink it, in remembrance
444
I. CORINTHIANS, XI.
of me. 26. For as often as ye eat this
bread, and drink this cup, ye do shew the
Lord's death, till he come. 27. Where¬
fore, whosoever shall eat this bread, and
drink this cup of the Lord, unworthily, shall
be guilty ol the body and blood of the Lord.
28. But let a man examine himself, and so j
let him eat of that bread, and drink of that
cup. 29. For he that eateth and drinketh j
unworthily, eateth and drinketh damnation I
to himself, not discerning the Lord’s body. !
30. For this cause many are weak and
sickly among you, and many sleep. 31.
For if we would judge ourselves, we should j
not be judged. 32. But when we are
judged, we are chastened of the Lord, that
we should not be condemned with the |
world. 33. \\ herefore, my brethren, when
ye come together to eat, tarry one for an¬
other. 34. And if any man hunger, let him
eat at home ; that ye come not together
unto condemnation. And the rest will I
set in order when I come.
To rectify these gross corruptions and irregulari¬
ties, the apostle sets the sacred institution here to
view. This should be the rule in the reformation
of all abuses.
I. He tells us how he came by the knowledge of
it. He was not among the apostles at the first in¬
stitution ; but he had received from the Lord what he
delivered to them, v. 23. He had the knowledge of
this matter by revelation from Christ : and what he
had received he communicated, without varying
from the truth a tittle, without adding or diminishing.
II. He gives us a more particular account of the
institution than we meet with elsewhere. We have
here an account, i. Of the Author; our Lord Jesus
Christ. The King of the church only has power to
institute sacraments. 2. The time of the institution ;
it 7 van the very night wherein he was betrayed, ; just
as he was entering on his sufferings, which are
therein to be commemorated. 3. The institution
itself ; our Saviour took bread, and when he had
given thanks, or blessed, (as it is in Matt. 26. 26.)
he brake, and said. Take, eat ; this is my body,
broken for you ; this do in remembrance of me. And
in like manner he took the cup, when he had supped,
saying. This cup is the New Testament in my blood ;
this do, as o ft as ye drink it, in remembrance of me,
v. 24, 25. In which observe,
(1.) The materials of this sacrament ; both, [1.]
As to the visible signs ; these are bread and the cup ;
the former of which is called bread many times over
in this passage, even after what the papists call con¬
secration. What is eaten is called bread, though it
be at the same time said to be the body of the Lord ;
a plain argument that the apostle knew nothing of
their monstrous and absurd doctrine of transub-
s mtiation. The latter is as plainly a part of this
institution as words can make it. St. Matthew tells
us, our Lord bid them all drink of it, ( ch . 26. 27.) as
if he would, by this expression, lav in a caveat
against the papists’ depriving the laity of the cup.
Bread and the cup are both made use of, because it
is a holy feast. Nor is it here, or any where, made
necessary, that any particular liquor should be in the
cup. In one evangelist, indeed, it is plain that wine
was the liquor used by our Saviour, though it was,
perhaps, mingled with water, according to the Jew¬
ish custom ; vide Lightfoot on Matt. 26. But this
by no means renders it unlawful to have a sacra
ment, where persons cannot come at wine. In every
place of scripture in which we have an account of
this part of the institution, it is always-expressed by
a figure. The cup is put for what was in it, with¬
out once specifying what the liquor was, in the words
of the institution. [2.] The things signified by
these outward signs; they are Christ’s body and
blood, his body broken, his blood shed, together with
all the benefits which flow from his death and sacri¬
fice ; it is the New Testament in his blood. His blood
is the seal and sanction of all the privileges of the
new covenant ; and worthy receivers take it as such,
at this holy ordinance. They have the New Testa¬
ment, and their own title to all the blessings of the
new covenant, confirmed to them by his blood.
(2.) We have here the sacramental actions, the
manner in which the materials of the sacrament are
to be used. [1.] Our Saviour’s actions, which are,
taking the bread and cup, giving thanks, breaking
the bread, and giving about both the one and the
other. [2.] The actions of the communicants, which
were, to take the bread and eat, to take the cup and
drink, and both in remembrance of Christ. But the
external acts are not the whole or the principal part
of what is to be done at this holy ordinance ; each of
them has a significance-. Our Saviour, having un¬
dertaken to make an offering of himself to God, and
I procure, by his death, the remission of sins, with all
other gospel-benefits, for true believers, did, at the
institution, deliver his body and blood, with all the
benefits procured by his death, to his ’disciples, and
continues to do the same every time the ordinance is
administered to true believers. This is here ex¬
hibited, or set forth, as the food of souls. And as
food, though ever so wholesome or rich, will yield
no nourishment without being eaten, here the com¬
municants are to take and eat, or to receive Christ
and feed upon him, his grace and benefits, and bv
faith convert them into nourishment to their souls.
They are to take him as their Lord and Life, yield
themselves up to him, and live upon him. He is our
Life, Col. 3. 4.
(3.) We have here an account of the ends of this
institution. [1.] It was appointed to be done in re¬
membrance o f Christ, to keep fresh in our minds an
ancient favour, his dying for us, as well as to remem¬
ber an absent friend, even Christ interceding for us,
in virtue of his death, at God’s right hand. The
best of friends, and the greatest acts of kindness, are
here to be remembered. The motto on this ordi¬
nance, and the very meaning of it, is, When this you
see, remember me. [2.] It was to shew forth Christ's
death, to declare and publish it. It is not barely in
remembrance of Christ, of what he has done and
suffered, that this ordinance was instituted ; but to
commemorate, to celebrate, his glorious condescen¬
sion and grace in our redemption. We declare his
death to be our life, the spring of all our comforts
and hopes. And we glory in such a declaration ; we
shew forth his death, and spread it before God, as
our accepted sacrifice and ransom. Wc set it in
view of our own faith, for our own comfort and
quickening: and we own, before the world, by this
very service, that we are the disciples of Christ, who
trust in him alone for salvation, and acceptance with
God.
It is moreover hinted here, concerning this or¬
dinance, P'irst, That it should be frequent ; as often
as ye eat this bread, ike. Our bodily meals return
often ; we cannot maintain life and health without
this. And it is fit that this spiritual diet should be
taken often too. The ancient churches celebrated
this ordinance every Lord’s day, if not every dav
when they assembled for worship. Secondly, That
it must be perpetual. It is to be celebrated till the
Lord shall come ; till he shall come the second time,
445
1. CORINTHIANS, XII.
without sin, for the salvation of them that believe,
aiul to judge the world. This is our warrant for
keeping this feast. It was our Lord’s will that we
should thus celebrate the memorials 6f his death
an'l passion, till he come in his own glory, and his
Father’s glory, with his holy angels, and put an end
to the present state of things, and his own media¬
torial administration, by passing the final sentence.
Note, The Lord’s supper is not a temporary, but a
standing and perpetual, ordinance.
III. He lays before the Corinthians the danger of
receiving unworthily ; of prostituting this institution
as they did, and using it to the purposes of feasting
and faction, with intentions opposite to its designs,
or a temper of mind altogether unsuitable to it ; or
keeping up the covenant with sin and death, while
thev are there professedly renewing and confirming
their covenant with God. 1. It is great guilt which
such contract. They shaU be guilty of the body and
blood of the Lord ; (v. 27.) of violating this sacred
institution; of despising his body and blood. They
act as if they counted the blood of the covenant ,
wherewith they are sanctified, an unholy thing, Heb.
9. 26. They profane the institution, and in a man¬
ner crucify their Saviour over again. Instead of
being cleansed by his blood, they are guilty of his
blood. 2. It is a great hazard which they run ; They
eat and drink judgment to themselves, v. 29. They
provoke God, and are likely to bring down punish¬
ment on themselves. No doubt but they incur great
guilt, and so render themselves liable to damnation,
to spiritual judgments and eternal misery. Every
sin is in its own nature damning ; and therefore surely
so heinous a sin, as profaning such a holy ordinance,
is so. And it is profaned in the grossest sense, by
such irreverence and rudeness as the Corinthians
were guilty of. But fearful believers should not be
discouraged from attending at this holy ordinance,
by the sound of these words, as if they bound upon
themselves the sentence of damnation, by coming to
the table of the Lord unprepared. This sin, as well
as all others, leaves room for forgiveness upon re¬
pentance : and the Holy Spirit never indited this
passage of scripture to deter serious Christians from
their duty, though the Devil has often made this ad¬
vantage of it, and robbed good Christians of their
choicest comforts. The Corinthians came to the
Lord’s table as to a common feast, not discerning the
Lord's body, not making a difference or distinction
between that and common food, but setting both on
a level : nay, they used much more indecency at this
sacred feast than thev would have done at a civil one.
This was very sinful in them, and very displeasing
to God, and brought down his judgments on them ;
For this cause many are weak and sick/u among you,
and many sleefi. Some were punished with sick¬
ness, and some with death. Note, A careless and
irreverent receiving of the Lord’s supper may bring
temporal punishments. Yet the connexion seems to
imply, that even those who were thus punished,
were in a state of favour with God, at least manv of
them ; They were chastened of the Lord, that they
should not be condemned with the world, v. 32.
Now divine chastening is a sign of divine love;
JVhom the Lord loveth he chasteneth, (Heb. 12. 6.)
especially with so merciful a purpose, to prevent
their final condemnation. In the midst of judgment,
God remembers mercy : he many times punishes
those whom he tenderly loves. It is kindness to use
the rod, to prevent the child’s ruin. He will visit
such iniquity as this under consideration with stripes,
and yet make those stripes the evidence of his loving-
kindness. They were in the favour of God, who yet
so highly offended him in this instance, and brought
down judgments on themselves; at least many of
them were : for they were punished by him out of
fatherly goou -will ; punished now, that they might
not perish for ever. Note, It is better to bear trou¬
ble m this world, than to be miserable to eternity.
And God punishes his people now, to prevent their
eternal woe.
IV. He points out the dutv of those who would
come to the Lord’s table. 1. In general ; Let a man
examine himself, ( v . 28.) try and approve himself.
Let him consider the sacred intention of this holy
ordinance, its nature and use ; and compare his own
views in attending on it, and his disposition of mind
for it ; and when he has approved himself to his
J own conscience in the sight of God, then let him at¬
tend. Such self-examination is necessary to a right
attendance at this holy ordinance. Note, Those
who, through weakness of understanding, cannot
try themselves, are by no means fit to eat of this
bread and drink of this cup ; nor those who, upon a
fair trial, have just ground to charge themselves
with impenitency, unbelief, and alienation from the
life of God. They should have the wedding-gar¬
ment on, who would be welcome at this marriage-
feast ; grace in habit, and grace in eye' rise. 2. The
duty of those who were yet unpn shed for their
profanation of this ordinance ; It we would judge
ourselves, we should not be judged, v. 31. If we
would thoroughly search and explore ourselves, and
condemn and correct what we find amiss, we should
prevent divine judgments. Note, To be exact and
severe on ourselves and our own conduct, is the most
proper way in the world not to fall under the just
severity of our heavenly Father. We must not
judge others, lest we be judged ; (Matt. 7. 1.) but
we must judge ourselves, to prevent our being judged
and condemned by God. We may be critical as to
ourselves, but should be very candid in judging of
others.
V. He closes all with a caution against all the ir¬
regularities of which they were guilty, (v. 33, 34.)
charging them to avoid all indecency at the Lord’s
table. They were to eat for hunger and pleasure
only at home, and not change the holy supper to a
common feast ; and much less eat up the provisions,
before those who could bring none, did partake of
them, lest they should come together for condem¬
nation. Note, Our holy duties, through our own
abuse, may prove matter of condemnation. Chris¬
tians may keep sabbaths, hear sermons, attend at
sacraments, and only aggravate guilt, and bring on
a heavier doom. A sad, but serious truth ! O! let
all look to it, that they do not come together at any
time to God’s worship, and all the while provoke
him, and bring down vengeance on themselves.
i Holy things are to be used in a holy manner, or else
they are profaned. What else was amiss in this
matter, he tells them, he would rectify when he
came to them.
CHAP. XII.
In this chapter, (he apostle, I. Considers the case of spiritual
gifts, which were very plentifully poured out on the Corin¬
thian church. He considers their original, that they are
from God ; their variety and use, that they were all intend¬
ed for one and the same general end, the advancement of
Christianity, and the church’s edification, v. 1..II. II.
He illustrates this by an allusion to a human bodv, in w hich
all the members have a mutual relation and subserviency,
and each its proper place and use, v. 12.. 26. III. He
tells us, that the church is the bodv of Christ, and the
members are variously gifted for the benefit of the w-hole
body, and each particular member, v. 27 . . 30. And then,
IV. Closes with an exhortation to seek somewhat more be¬
neficial than these gifts, v. 31.
1- ^^TOW concerning spiritual gifts, bre-
tliren, I would not have you igno¬
rant. 2. Ye know that ye were Gentiles,
carried away unto these dumb idols, even
as ye were led. 3. Wherefore 1 give you
446
I. CORINTHIANS, XII.
to understand, t hat no man, speaking by
the Spirit of God, calleth Jesus accursed ;
and that no man can say that Jesus is the
Lord, but bv the Holy Ghost. 4. Now
there are diversities of gifts, but the same
Spirit. 5. And there are differences of ad¬
ministrations, but the same Lord. 6. And
there are diversities of operations ; but it is
the same God, which worketh all in all.
7. But the manifestation of the Spirit is
given to every man to piofit withal. 8.
For to one is given, by the Spirit, the word
of wisdom ; to another the word of know¬
ledge, by the same Spirit ; 9. To another
faith, by the same Spirit ; to another the
gifts of healing, by the same Spirit; 10.
To another the working of miracles; to
another prophecy ; to another discerning of
Spirits ; to another clivers kinds of tongues ;
to another the interpretation of tongues:
1 1. But all these worketh that one and the
self-same Spirit, dividing to every man se¬
verally as he will.
The apostle comes now to treat of spiritual gifts,
which abounded in the church of Corinth, but were
greatly abused. What these gifts were, is at large
told us in the body of the chapter ; extraordinary
offices and powers, bestowed on ministers and
Christians in the first ages, for conviction of unbe¬
lievers, and propagation of the gospel. Gifts and
graces, and greatly differ. Both
indeed were freely given of God. But where grace
is given, it is for the salvation of those who have it.
Gifts are bestowed for the advantage and salvation
of others. And there may be great gifts, where
there is not a dram of grace ; but persons possessed
of them are utterly out of the divine favour. They
are great instances of divine benignity to men, but
cl o not bv themselves prove those who have them to
h ■ the objects of divine complacency. This church
v rich in gifts, but there were many things scan-
d I nisly out of order in it. Now concerning these
spiritual gifts, that is, the extraordinary powers
they had received from the Spirit,
I. The apostle tells them, he would not have
them ignorant, either of their original or use. They
came from God, and were to be used for him. It
would lead them far astray, if they were ignorant
of one or the other of these. Note, Right informa¬
tion is of great use to all religious practice. It is
wretched work which gifted men make, who either
do not know, or do not advert to, the nature and
right use of the gifts with which they are endowed.
II. He puts them in mind of the sad state out
of which they had been recovered ; Ye were Gen¬
tiles, carried away to dumb idols, even as ye were
/rd, v. 2. While thev were so, they could have no
pretensions to be spiritual men, or to have spiritual
gifts. While they were under the conduct of the
spirit of Gentilism, thev could not be influenced by
the Spirit of Christ. If thev well understood their
f ti mer condition, they could not but know that all
true spiritual gifts were from God. Now concern¬
ing this, observe,
1. Their former character; they were Gentiles.
Not God’s peculiar people, but of the nations whom
he had in a manner abandoned. The Jews were,
before, his chosen people, distinguished from the
rest of the world by his favour. To them the know-
rdge and worship of the true God were in a manner
I confined. The rest of the world .vere strangers to
the covenant of promise, aliens from the common¬
wealth of Israel, and in a manner without God,
! Eph. 2. 12. « Such Gentiles were the body of the
Corinthians, before their conversion to Christianity.
What a change wras here ! Christian Corinthians
were once Gentiles. Note, It is of great use to the
Christian, and a proper consideration to stir him up
both to duty and thankfulness, to think what once
he was ; Ye were Gentiles.
2. The conduct they were under ; carried away to
these dumb idols, even as ye were led. They were
hurried upon the grossest idolatry, the worship even
of stocks and stones, through the force of a vain
imagination, and the fraud of their priests practis¬
ing on their ignorance : for whatever were the sen¬
timents of their philosophers, this was the practice
of the herd. The body of the people paid their ho¬
mage and worship to dumb idols, that had ears but
could not hear, and mouths but could not speak, Ps.
1 15. 5, 6. Miserable abjectness of mind! And those
who despised these gross conceptions of the vulgar,
yet countenanced them by their practice. O dismal
state of Gentilism ! Could the Spirit of God be
among such stupid idolaters, or they be influenced
by it ? How did the prince of this world triumph
in the blindness of mankind! How thick a mist had
he cast over their minds!
III. He shews them how they might discern those
gifts that were from the Spirit of God, true spiritual
gifts ; JYo man, speaking by the Spirit, calls Jesus
accursed. Thus did both Jews and Gentiles : they
blasphemed him as an impostor, and execrated his
name, and deemed it abominable. And yet many
Jews, who were exorcists and magicians, went
about, pretending to work wonders by the Spirit of
God ; (vid. Lightfoot’s Horee in loc.) and many
among the Gentiles pretended to inspiration. Now
the apostle tells them, none could act under the in¬
fluence, or by the power, of the "Spirit of God, who
disowned and blasphemed Christ : for the Spirit of
God bore uncontrollable witness to Christ, by pro¬
phecy, miracles, his resurrection from the dead, the
success of his doctrine among men, and its effect
upon them ; and could never so far contradict itself,
as to declare him accursed. And on the other hand,
no man could say Jes7/s soas the Lord, (that is, live
by this faith, and work miracles to prove it,) but it.
must be by the Holy Ghost. To own this truth be¬
fore men, and maintain it to death, and live under
the influence of it, could not be done without the
sanctification of the Holy Ghost. No man can call
Christ Lord, with a believing subjection to him,
and dependence upon him, unless that faith be
wrought by the Holy Ghost. No man can confess
this truth in the day of trial, but by the Holy Ghost
animating and encouraging him. Note, We have
as necessary a dependence on the Spirit's operation
and influence for our sanctification and persever¬
ance, as on the mediation of Christ for our reconci¬
liation and acceptance with God : and no man could
confirm this truth with a miracle, but by the Holy
Ghost. No evil spirit would lend assistance, if it
were in his power, to spread a doctrine and religion
so ruinous to the Devil’s kingdom. The substance
of what the apostle asserts and argues here, is, that,
whatever pretences there were to inspiration nr mi¬
racles, among those who were enemies to Chris¬
tianity, they could not be from the Spirit of God ; but
no man could believe this with his heart, or prove
with a miracle that Jesus was Christ, but by the
Holy Ghost. So that the extraordinary operations
and powers among them did all proceed from the
Spirit of God. He adds,
IV. These spiritual gifts, Miough proceeding from
the same Spirit, arc yet divers. They have one
Author and Original, but arc themselves of various
T. CORINTHIANS, XII. -H7
kinds. A free cause may produce variety of effects ;
and iUe same giver may bestow various gifts, i'. 4.
'J'uere are diversities of gifts, such as revelations,
tongues, prophecy, interpretations of tongues ; but
the same Spirit. There arc differences of adminis¬
trations, or different offices, and officers to discharge
them, different ordinances and institutions; (see v.
28 — 30.) but the same Lord, who appointed all, v.
6. There are diversities of operations, or miraculous
powers, called ttipyn/u *■** Svtaptm, (re 10.) as litre
iyipysyxrx ; but it is the same God which worketh all
in all. There are various gifts, administrations, and
operations, but all proceed from one God, one Lord,
one Spirit; that is, from Father, Son, and Holy
Ghost, the Spring and Origin of all spiritual bless¬
ings and bequests: all issue from the same Foun¬
tain ; all have the same Author. However different
they may be in themselves, in this they agree ; all
are from God. And several of the kinds are here
specified, v. 8 — 10. Several persons had their se¬
veral gifts, some one, some another, all from and
by the same Spirit. To one was given the word of
wisdom ; that is, say some, a knowledge of the
mysteries of the gospel, and ability to explain them ;
an exact understanding of the design, nature, and
doctrines, of the Christian religion. Others say,
an uttering grave sentences, like Solomon’s pro¬
verbs. Some confine this word of wisdom to the
revelations made to and by the apostles. To ano¬
ther, the word of knowledge, by the same Spirit ;
that is, say some, the knowledge of mysteries, ( ch .
2. 13.) wrapped up in the prophecies, types, and
histories of the Old Testament : say others, a skill I
and readiness to give advice and counsel in preplex-
ed cases. To another, faith, by the same Spirit ;
that is, the faith of miracles, or a faith in the divine
power and promise, whereby they were enabled to
work miracles ; or, an extraordinary impulse from
above, whereby they were enabled to trust God in
any emergency, and go on in the way of their duty,
and own and profess the truths of Christ, whatever
were the difficulty or danger. To another , the gift
of healing, by the same Spirit ; that is, healing the
Mck, either by laying on of hands, or anointing with
oil, or with a bare word. To another, the working
of miracles ; the efficacies of powers, inpyth/uetra
SwafAimv ; such as raising the dead, restoring the
blind to sight, giving speech to the dumb, hearing
to the deaf, and the use of limbs to the lame. To
another, prophecy, that is, ability to foretell future
events ; which is the more usual sense of prophecy;
or to explain scripture by a peculiar gift of the Spirit.
See ch. 14. 24. To another, the discerning of Spirits ;
power to distinguish between true and false pro¬
phets, or to discern the real and internal qualifications
of any person for an office, or to discover the inward
workings of the mind by the Holv Ghost, as Peter
did those of Ananias, Acts 5. 3. To another , divers
kinds of tongues, or ability to speak languages by
inspiration. To another, the interpretation of
tongues, or ability to render foreign languages rea¬
dily and properly into their own. With such va¬
riety of spiritual gifts were the first ministers and
churches blessed.
V. The end for which these gifts were bestowed ;
the manifestation of the Spirit is given to ei<ery man,
to proft withal, v. 7. The Spirit was manifested
by the exercise of these gifts ; his influence and in¬
terest appeared in them. But they were not distri¬
buted for the mere honour and advantage of those
who had them, but for the benefit of the church, to
edify the body, and spread and advance the gospel.
Note, Whatever gifts God confers on any man, he
confers them, that he may do good with them, whe¬
ther they be common or spiritual. The outward
gifts of his bounty are to be improved for his glorv,
and employed in doing good to others. No man has
them merely fer himself. They are a trust put into
his hands, to pnfit withal ; and the more he profits
others with them, the more abundantly will they
i tutu to his account in the end, Philip. 4. 17. Spiri-
i tual gilts are bestowed, that men may with them
pnfit the church, and promote Christianity. They
are not given tor show, but U r service; not for pomp
and ostentation, but for ed.ficatit.il ; not to maguny
those that have them, but to edify others.
VI. The measure and pn portion in which the)
are given ; vill these worketh one and the same Spirit,
dividing to every man us he will. It is according to
the sovereign pleasure of the Dontr. What more
free than a gift ? And shall not the Spirit of God do
what he will with his own ? May he not gi\ e to what
person's he pleases, and in what pn portion he pleases;
one gift to one man, and another to another ; to one
more, and another fewer, as he thinks fit ? Is he not
the best judge how his own purposes shall be tei veil,
and his own donatives bestowed ? It is not as men
will, nor as they mav think fit, but as the Spirit
pleases. Note, The Holy Ghost is a Divine Pei son.
He works divine effects, and divides divine gifts as
he will, by his own power, and according to his
own pleasure, without dependence or control. But
though he distributes thtse gifts free and uncon¬
trolled, they are intended by him, not for private
honour tuid advantage, but for public benefit, foi
the edification of the body, the church.
12. For as the body is one, and hath
many members, and all the members of
that one body, being many, are one body :
so also is Christ. 13. For by one Spirit are
we all baptized into one body, whether tee
be Jews or Gentiles, whether we be bond or
free ; and have been all made to drink into
one Spirit. 14. For the body is not out
member, but many. 15. If the foot shall
say, Because I am not the hand, I am not
of the body; is it therefore not of the body ?
16. And if the ear shall say, Because I am
not the eye, 1 am not of the body; is it there¬
fore not of the bedy ? 1 7. If the whole body
tcere an eye, where were the hearing ? If the
whole were hearing, where were the smell¬
ing? 18. But now hath God set the mem¬
bers, every one of them in the body, as it
hath pleased him. 19. And if they were all
one member, where were the body ? 20. But
now ore they many members, yet but one
body. 21. And tbe eye cannot say unto the
hand, I have no need of thee: nor again,
the head to the feet, I have no need of vou.
22. Nay, much more, those members of the
body, which seem to be more feeble, are
necessary: 23. And those members of the
body, which we think to be less honoura¬
ble, upon these we bestow more abundant
honour; and our uncomely parts have more
abundant comeliness. 24. For our comely
parts have no need : but God hath tempered
the body together, having given more abun¬
dant honour to that part which lacked : 2’*
1 That there should be no schism in the body,
i but that the members should have the same
care one for another. 26. And whether one
448
1. CORINTHIANS, XII.
member suffer, all the members suffer with 1
it; or one member be honoured, all the mem- Ij
bers rejoice with* it.
The apostle l\ere makes out the truth of what j
was above asserted, and puts the gifted men among
the Corinthians in mind of their duty, by comparing
the church of Christ to a human body.
I. By telling us that one body may have many
members, that the many members of the same body
make but one body, (in 12.) and that the body is not
one member only, but many. So also is Christ , that
is, Christ mystical, as divines commonly speak.
Christ and his church making one body, as head
and members, this body is made up of many parts
or members, yet but one body : for all the members
are baptized into the same body, and made to drink
of the same S/iirit, v. 13. Jews and Gentiles, bond
or free, are upon a level in this ; all are baptized
into the same body, and communicate in the same
spirit. Christians become members of this body by
baptism : they are baptized into one body. The out¬
ward rite is of divine institution, significant of the
new birth, called therefore the washing of regene¬
ration, Tit. 3. 5. But it is by the Spirit, by the re¬
newing of the Holy Ghost, that we are made mem¬
bers of Christ’s body. It is the Spirit’s operation,
signified by the outward administration, that makes
us members. And by communion at the other or¬
dinance we are sustained ; but then it is not merely
bv drinking the wine, but by drinking into one Spirit.
The outward administration is a mean appointed of
God for our participation in this great benefit ; but
it is baptism bv the Spirit, it is internal renovation,
and drinking into one Spirit, partaking of his sanc¬
tifying influence from time to time, that makes us
true members of Christ’s body, and maintains our
union with him. Being animated by one Spirit,
makes Christians one body. Note, All who have
the Spirit of Christ, without difference, are the
members of Christ, whether Jew or Gentile, bond
or free ; and none but such. And all the members
of Christ make up one body ; the members many,
but the body one. They are one body, because they
have one principle of life ; all are quickened and
animated by the same Spirit.
II. Each member has its particular form, place,
and use. 1. The meanest member makes a part of
the body. The foot and ear are less useful, per¬
haps, than the hand and eye ; but because one is not
a hand, and the other an eye, shall they say, there¬
fore, that they do not belong to the body ? v. 15, 16.
So every member of the body mystical cannot have
the same place and office ; but what then ? Shall it
hereupon disown relation to the body ? Because it
is not fixed in the same station, or favoured with the
same gifts, as others, shall it say, “I do not belong
to Christ ?” No, the meanest member of his body
is as much a member as the noblest, and as truly
regarded by him. All his members are dear to him.
2. There must be a distinction of members in the
body ; Were the whole body eye, where were the hear¬
ing? Were the whole ear, where were the smelling?
v. 17. If all were one member, where were the body ?
v. 19. They are many members, and for that reason
must have distinction among them, and yet are but
one body, v. 20. One member of a body is not a
body ; this is made up of many ; and among these
many there must be a distinction, difference of situ-
ati< n, shape, use, 8cc. So it is in the body of Christ ;
its members must have different uses, and therefore
have different powers, and be in different places,
some having one gift, and others a different one.
Variety in the members of the body contributes to
the beauty of it. What a monster would a bodv be,
that were all ear, or eye, or arm ? So it is for the
beauty and good appearance of the church, that
there should be diversity of gifts and offices in it. 3.
The disposal of members to a natural body, and
their situation, are as God pleases ; But now hath
God set the members, every one of them, in the body,
as it hath p leased him, v. 18. We may plainly per¬
ceive the divine wisdom in the distribution of the
members ; but it was made according to the counsel
of .his will ; he distinguished and distributed them
as he pleased. So is it also in the members of Christ’s
body : they are chosen out to such stations, and en¬
dued with such gifts, as G xl pleased. He who is
sovereign Lord of all, disposes his favours and gifts
as he will. And who should gainsay his pleasure ?
What foundation is here for repining in ourselves,
or envying others? We should be doing the duties
of our own place, and not murmuring in ourselves,
or quarrelling with others, that we are not in their’s.
4. All the members of the body are, in some respect,
useful and necessary to each other; The eye cannot
say to the hand, I have no need of thee ; nor the
head to the feet, I have no need of you : nay, those
members of the body, which seem to be more feeble,
(the bowels, &c. ) are necessary ; (y. 21, 22.) God
has so fitted and tempered them together, that they
are all necessary to one another, and to the whole
body ; there is no part redundant and unnecessary.
Every member serves some good purpose or other :
it is useful to its fellow-members, and necessary to
the good state of the whole body. Nor is there a
member of the body of Christ but may and ought to
be useful to his fellow-members, and at some times,
and in some cases, is needful to them. None should
despise and envy another, seeing God has made the
distinction between them as he pleased, yet so as to
keep them all in some degree of mutual dependence,
and make them valuable to each other, and concern¬
ed for each other, because of their mutual usefulness.
Those who excel in any gift, cannot say that they
have no need of them who in that gift are their in¬
feriors, while perhaps, in other gifts, they exceed
them. Nay, the lowest members of all have their
use, and the highest cannot do well without them.
The eve has need of the hand, and the head cf the
feet. 5. Such is the man’s concern for his whole
body, that on the less honourable members more
abundant honour is bestowed, and our uncomely
parts have more abundant comeliness. Those parts
which are not fit, like the rest, to be exposed to
view, which are either deformed or shameful, we
most carefully clothe and cover ; whereas the come¬
ly parts have no such need. The wisdom of Provi¬
dence has so contrived and tempered things, that
the more abundant regard and honour should be
paid to that which most wanted it, v. 24. So should
the members of Christ’s body behave toward their
fellow-members: instead of despising them, or re¬
proaching them, for their infirmities, they should
endeavour to cover and conceal them, and put the
best face upon them that they can. 6. Divine wis¬
dom has contrived and ordered things in this man¬
ner, that the members of the body should not be
schismatics, divided from each other, and acting
upon separate interests, but well affected to each
other ; tenderly concerned for each other, having a
fellow-feeling of each other’s griefs, and a commu
nion in each other’s pleasures and joys, v. 25, 26.
God has tempered the members of the body natural
in the manner mentioned, that there might be no
schism in the body, (y. 25.) no rupture or disunion
among the members, nor so much as the least mu¬
tual disregard. This should be avoided also in the
spiritual body of Christ. There should be no schism
in this body, but the members should be closely
united by the strongest bonds of love. All decays
of this affection are the seeds of schism. Where
Christians grow cold towards each other, they will
| be careless and unconcerned for each other. And
449
I. CORINTHIANS, XII.
this mutual disregard is a schism begun. The mem¬
bers of the natural body are made to have a care
and concern for each other, to prevent a schism in
it. So should it be in Christ’s body ; the members
should sympathize with each other. As in the natu¬
ral body, the pain of the one part afflicts the whole,
the ease and pleasure of one part affects the whole ;
so should Christians reckon themselves honoured in
the honours of their fellow-Christians, and should
suffer in their sufferings. Note, Christian sympathy
is a great branch of Christian duty. W e should be
so far from slighting our brethren’s sufferings, that
we should suffer with them; sojfar from envying
their honours, that we should rejoice with them,
and reckon ourselves honoured by them.
27. Now ye are the body of Christ, and
members in particular. 28. And God hath
set some in the church ; first, apostles ; se¬
condarily, prophets; thirdly, teachers ; after
that, miracles; then gifts of healings, helps,
governments, diversities of tongues. 29. Are
all apostles? Are all prophets? Are all
teachers ? Are all workers of miracles ? 30.
Have all the gifts of healing ? Do all speak
with tongues? Do all interpret? 31. But
covet earnestly the best gifts : and yet shew
I unto you a more excellent way.
Here the apostle sums up the argument, and ap¬
plies this similitude to the church of Christ. Con¬
cerning which, observe, 1. The relation wherein
Christians stand to Christ, and one another. The
church, or whole collective body of Christians in all
ages, is his body. Every Christian is a member of
his body, and every other Christian stands related
to him as a fellow-member ; ( v . 27. ) Now ye are the
body of Christ, and members in particular, or par¬
ticular members. Each is a member of the body,
not the whole body ; each stands related to the body
as a part of it, and all have a common relation to
one another, dependence upon one another, and
should have a mutual care and concern. Thus are
members of the natural body, thus should the mem¬
bers of the mystical body be, disposed. Note, Mu¬
tual indifference, and much more, contempt, and
hatred, and envy, and strife, are very unnatural in
Christians. It is like the members of the same body
being destitute of all concern for one another, or
quarrelling with each other. This is the apostle’s
scope in this argument. He endeavours in it to sup¬
press the proud, vaunting, and contentious spirit,
that had prevailed among the Corinthians, by rea¬
son of their spiritual gifts. 2. The variety of offices
instituted by Christ, and gifts or favours' dispensed
by him ; (y. 28.) God hath set some in the church;
First, Apostles, the chief ministers intrusted with all
the powers necessary to found a church, and make
an entire revelation of God’s will. Secondarily,
Prophets, or persons enabled by inspiration to pro¬
phesy, interpret scripture, or write by inspiration,
as the evangelists did. Thirdly, Teachers, those
who labour in word and doctrine, whether with pas¬
toral charge, or without it. After that, miracles, or
miracle-workers. Then gifts of healing, or those
who had power to heal diseases. Helps, or such as
had compassion on the sick and weak, and minis¬
tered to them. Governments, or such as had the dis¬
posal of the charitable contributions of the church,
and dealt them out to the poor. Dix'ersities of
tongues, or such as could speak divers languages.
Concerning all which observe,
(1.) The plenteous variety of these gifts and of¬
fices.. W hat a multitude are they! A good God was
tree in his communications to the primitive church ;
Vov. vi.— 3 L
he was no niggard of his benefits and favours. No,
he provided richly for them. They had no want,
but a store ; all that was necessary, and even more ;
what was convenient for them too. (2.) Observe
the order of these offices and gifts. They are here
placed in their proper ranks. Those of most value
have the first place. Apostles, prophets, and teach¬
ers, were all intended to instruct the people, to in¬
form them well in the things of God, and promote
their spiritual edification : without them, neither
evangelical knowledge nor holiness could have been
promoted. Rut the rest, however fitted to answer
the jp-eat intentions of Christianity, had no such im¬
mediate regard to religion, strictly so called. Note,
God does, and we should, value things according to
their real worth ; and the use of things is the best
criterion of their real worth. Those are most valu¬
able, that best answer the highest purposes. Such
were apostolical powers, compared with their’s who
had only the gift of healing and miracles. What
holds the last and low’est rank in this enumeration,
is, diversity of tongues. It is by itself the most use¬
less and insignificant of all these gifts. Healing dis¬
eases, relieving the poor, helping the sick, have
their use : but how vain a thing is it to speak lan¬
guages, if a man does it merely to amuse or boast
himself ! This may indeed raise the admiration, but
cannot promote the edification, of the hearers, or do
them any .good. And yet it is manifest, from ch. 14.
that the Corinthians valued themselves exceedingly
on this gift. Note, How proper a method it is to
beat down pride, to let persons know the true value
of what they pride themselves in ! It is but too com-,
mon a thing for men to value themselves most on
what is least worth : and it is of great use to bring
them to a sober mind, by letting them know how
much they are mistaken. (3.) The several distri¬
bution of these gifts, not all to one, nor to every one
alike. All members and officers had not the same
rank in the church, nor the same endowments ; (v.
29, 30.) Are all apostles? Are all prophets? This
were to make the church a monster; all one, as if
the body were all ear or all eye. Some are fit for
one office and employment, and some for another ;
ami the Spirit distributes to every one as he will.
We must be content with our own rank and share,
if they be lower and less than those of others. We
must not be conceited of ourselves, and despise
others, if we are in the higher rank, and have
greater gifts. Every member of the body is to pre¬
serve its own rank", and do its own office ; and all
are to minister to one another, and promote the
good of the body in general, without envying, or
despising, or neglecting, or ill-using, any one par¬
ticular member. How blessed a constitution were
the Christian church, if all the members did their
dutv !
He closes this chapter with an advice, (as the ge¬
nerality read it,) and a hint. [1.] An advice to
covet the best gift, Ta x/u/'n-cysc — dona
potiora, prtestantiora, either the most valuable in
themselves, or the most serviceable to others ; and
these are, in truth, most valuable in themselves,
though men may be apt to esteem thos*’ most, that
will raise their fame and esteem hignest. Those
are truly’ best, byr which God will be most honoured,
and his church edified. Such gifts should be most
earnestly coveted. Note, We should desire that
most, which is best, and most worth. Grace is
therefore to be preferred before gifts ; and of gifts,
those are to be preferred, which are of greatest use.
But some read this passage, not as an advice, but a
charge ; <f>ixour*, Ye are envious at each other’s gifts..
Ch. 13. 4. the same word is thus translated. You
quarrel and contend about them. This they cer¬
tainly did. And this behaviour the apostle here re¬
prehends, and labours to rectify’. Only of pndc-
450
I. CORINTHIANS, XIII.
cometh contention. These contests in the church
of Corinth sprang from this original. It was a quar¬
rel about precedency ; (as most quarrels among
Christians are, with whatever pretences they are
gilded over;) and it is no wonder that a quarrel
about precedency should extinguish charity. When
all would stand in the first rank, no wonder if they
justle, or throw down, or thrust back, their bre¬
thren. Gifts may be valued for their use, but they
are mischievous when made the fuel ef pride and
contention. This therefore the apostle endeavours
to prevent, [2.] By giving them the hint of a more
excellent way, that is, of charity, of mutual love
and good-will. This was the only right way to quiet
and cement them, and make their gifts turn to the
advantage and edification of the church. This
would render them kind to each other, and con¬
cerned for each other, and therefore calm their
spirits, and put an end to their little piques and con¬
tests, their disputes about precedency. They would
appear to be in the foremost rank, according to the
apostle, who had most of true Christian love. Note,
True charity is greatly to be preferred to the most
glorious gifts. To have the heart glow with mutual
love, is vastly better than to glare with the most
pompous titles, offices, or powers.
CHAP. XIII.
In this chapter, the apostle goes on to shew more particularly
what that more excellent way was, of which he had just
before been speaking. He recommends it, I. By shewing
the necessity and importance of it, v. 1 . . 3. II. By giving
a description of the properties and fruits, v.,4.,7. III.
By shewih* how much it excels the best of gifts and other
graces, by its continuance, when they shall be no longer
in being, or of any use, v. 8, to the end.
1. rjlHOUGH I speak with the tongues
1 of men and of angels, and have not
charity, I am become as sounding brass, or
a tinkling cymbal. 2. And though I have
the gift of prophecy, and understand all
mysteries, and all knowledge; and though
I have all faith, so that I could remove
mountains ; and have not charity, I am no¬
thing. 3. And though I bestow all my
goods to feed the poor , and though I give
my body to be burned, and have not cha¬
rity, it profiteth me nothing.
Here the apostle shews what more excellent way
he meant, or had in view, in the close of the former
chapter, that is, charity, or, as it is commonly else¬
where rendered, love — iy<x7r» : not what is meant by
charity in our common use of the word, which most
men understand of alms-giving, but love in its fullest
and most extensive meaning ; true love to God and
man ; a benevolent disposition of mind towards our
fellow-Christians, growing out of sincere and fervent
devotion to God. This living principle of all duty
and obedience is the more excellent way of which
the apostle speaks; preferable to all gifts. Nay,
without this the most glorious gifts are nothing, of
no account to us, of no esteem in the sight of God.
He specifics,
I. The gift of tongues ; Though I speak with the
tongues o f men and of angels, and have not charity,
I am become as sounding brass, or a tinkling cym¬
bal , v. 1. Could a man speak all the languages on
earth, and that with the greatest propriety, elegance,
or fluency ; could he talk like an angel, and yet be
without charity, it would be all empty noise, mere
unharmonious and useless sound, that would neither
profit -nor delight. It is not talking freely, nor fine¬
ly, nor learnedly, of the things of God, that will save
I ourselves, or profit others, if we are destitute of holy
love. It is the charitable heart, not the voluble
[ tongue, that is acceptable with God. The apostle
specifies first this gift, because hereupon the Co
rinthians seemed chiefly to value themselves, and
despise their brethren.
II. Prophecy, and the understanding of mysteries,
and all knowledge. This without charity is as no¬
thing, v. 2. Had a man ever so clear an understand¬
ing of the prophecies and types under the old dis¬
pensation, ever so accurate a knowledge of the doc¬
trines of Christianity, nay, and this by inspiration,
from the infallible dictates and illumination of the
Spirit of God, without charity he would be nothing ;
all this would stand him in no stead. Note, A clear
and deep head is of no signification, without a bene¬
volent and charitable heart. It is not great know¬
ledge that God sets a value upon, but true and hearty
devotion and love.
III. Miraculous faith, the faith of miracles, or the
faith by which persons were enabled to work mira¬
cles; had I all faith, (the utmost degree of this
kind of faith,) that I could remove mountains, (or
say to them, “ Go hence into the midst of the sea,”
and have my command obeyed, Mark 11. 23.) and
had no charity, I am nothing. The most wonder¬
working faith, to which nothing is in a manner im¬
possible, is itself nothing without charity. Moving
mountains is a great achievement in the account of
men ; but one dram of charity is, in God’s account,
of much greater worth than all the faith of this sort
in the world. They may do many wondrous works
in Christ’s name, whom yet he will'disown, and bid
depart from him, as workers of iniquity, Matt. 7.
22. Saving faith is ever in conjunction with charity,
but the faith of miracles may be without it.
IV. The outward works of charity ; Bestowing his
goods to feed the floor, v. 3. Should all a man has
be laid out in this manner, if he had no charity, it
would profit nothing. There may be an open and
lavish hand, where there is no liberal and charitable
heart. The external act of giving alms may pro¬
ceed from a very ill principle. Vain-glorious osten¬
tation, or a proud conceit of merit, may put a man
to a large expense this way, who has no true love
to God or men. Our doing good to others will do
none to us, if it be not well done, that is, from a prin
ciple of devotion and charity, love to God, and good
will to men. Note, If we leave charity out of re¬
ligion, the most costly services will be of no avail to
us. If we give away all we have, while we with¬
hold the heart from God, it will not profit.
V. Even sufferings, and those of the most griev¬
ous kinjl ; If we give our bodies to be burnt without
charity, it profiteth nothing, v. 3. Should we sa
crifice our lives for the faith of the gospel, and be
burnt to death in maintenance of its truth, this will
stand us in no stead without charity, unless we are
animated to these sufferings by a principle of true
devotion to God, and sincere love to his church and
people, and good-will to mankind. The outward
carriage may be plausible, when the invisible prin¬
ciple is very bad. Some men have thrown them¬
selves into the fire, to procure a name and reputa¬
tion among men. It is possible, that the very same
principle may have worked up some to resolution
enough to die for their religion, who never heartily
believed and embraced it. But vindicating religion
at the cost of our lives will profit nothing, if we feel
not the power of it : and true charity is the very
heart and spirit of religion. If we feel none of its
sacred heat in our hearts, it will profit nothing,
though we be burnt to ashes for the truth. Note,
The most grievous sufferines, the most costly sa¬
crifices, will not recommend us to God, if we do not
love the brethren ; should we give our own bodies to
be burnt, it would not profit us. How strange a
451
I. CORINTHIANS, XIII.
way of recommending themselves to God are they
got into, who hope to do it by burning others, by
murdering, and massacring, and tormenting their
fellow-Christians, or by any injurious usage of them !
My soul, enter Jiot thou into their secrets. If I can¬
not hope to recommend myself to God by giving
mine own body to be burnt while I have no charity,
I will never hope to do it by burning or mal-treating
others, in open defiance to all charity.
4. Charity suffereth long, and is kind;
charity envieth not; charity vaunteth not
herself, is not puffed up; 5. Doth not be¬
have herself unseemly, seeketh not her
own, is not easily provoked, thinketh no
evil; 6. Rejoiceth not in iniquity, but re-
joiceth in the truth; 7. Beareth all things,
believeth all things, hopeth all things, en-
dureth all things.
The apostle gives us in these verses some of the
properties and effects of charity, both to describe
and commend it, that we may know whether we
have this grace ; and that if we have not, we may
fall in love with what is so exceedingly amiable, and
rest not till we have obtained it. It is an excellent
grace, and has a world of good properties belonging
to it. As,
/ I . It is long- suffering — /uctupoSo/uu. It can endure
I evil, and injury, and provocation, without being filled
with resentment, indignation, or revenge. It makes
the mind firm, gives it power over the angry pas¬
sions, and furnishes it with a persevering patience,
that shall rather wait and wish for the reformation
of a brother, than fly out in resentment of his con¬
duct. It will put up with many slights and neglects
from the person it loves, and wait long to see the
kindly effects of such patience on him.
II. It is kind — mho-twit*.!. It is benign, bountiful ;
it is courteous and obliging. The law of kindness is
in her lifis ; her heart is large, and her hand open.
She seeks to be useful ; and not only siezes on oppor¬
tunities of doing good, but searches for them. This
is her general character. She is patient under in¬
juries, and apt and inclined to do all good offices in
her power. And under these two generals all the
particulars of the character may be reduced.
III. Charity suppresses envy ; It envieth not ; it j
is not grieved at the good of others ; neither at their
gifts nor at their good qualities, their honours, or
their ^states. If we love our neighbour, we shall
be so far from envying his welfare, or being dis¬
pleased with it, that we shall share in it, and re¬
joice at it. His bliss and satisfaction will be an ad¬
dition to our’s, instead of impairing or lessening it.
This is the proper effect of kindness and benevo¬
lence : envy is the effect of ill-will. The prosperity j
of those to whom we wish well, can never grieve |
us ; and the mind which is bent on doing good to
all, can never wish ill to any.
IV. Charity subdues pride and vain-glory ; It
vaunteth not itself, is not fluffed ufi ; is not bioated
with self-conceit, does not swell upon its acquisi¬
tions, nor arrogate to itself that honour, or power,
or respect, which does not belong to it. It is not in¬
solent, apt to despise others, or trample on them, or
treat them with contempt and scorn. /Those who are
animated with a principle of true brotherly love,
will in honour prefer one another, Rom. 12. 10.
They wall do nothing out of a spirit of contention, or
vain-glory, but in lowliness of mind will esteem
others better than themselves, Philip. 2. 3. True
love will give us an esteem of our brethren, and raise
our value for them ;. and this will limit our esteem
of ourselves, and prevent the tumours of self-con¬
ceit and arrogance. These ill qualities can never
grow out of tender affection for the brethren, or a
diffusive benevolence. The word rendered in our
translation, vaunteth itself, bears other significa¬
tions ; nor is the proper meaning, as I can find, set¬
tled ; but in every sense and meaning, true charity
stands in opposition to it. The Syriac renders it,
non tumultuatur — docs not raise tumults and distur¬
bances. Charity calms the angry passions, instead
t)f raising them. Others render it, Mon fierfieram
« fierverse agit — It does not act insidiously with
any, seek to insnare them, nor tease them Avith
needless importunies and addresses. It is not fro-
ward,- nor stubborn and untractable, nor apt to be
cross and contradictory. Some understand it of
dissembling and flattery, when a fair face is put on,
and fine Avords said, Avithout any regard to truth, or
intention of good. Charity abhors such falsehood
and flattery. Nothing is commonly more pernicious,
nor apt to cross the purposes of true love and good¬
will.
V. Charity is careful not to pass the bounds of
decency; o'ux. — it behaveth not unseemly ;
it does nothing indecorous, nothing that in the com¬
mon account of men is base or vile. It does nothing
out of place or time ; but behav es towards all men,
as becomes their rank and our’s ; with reverence
and respect to superiors, with kindness and conde¬
scension to inferiors, with courtesy and good-will to¬
wards all men. It is not for breaking order, con¬
founding ranks, bringing all men on a level ; but for
keeping up the distinction God has made between
men, and acting decently in its own station, and
minding its own business, without taking upon it to
mend, or censure, or despise, the conduct of others.
Charity would do nothing that misbecomes it.
VI. Charity is an utter enemy to selfishness;
seeketh not its own ; does not inordinately desire or
seek its own praise, or honour, or profit, or pleasure.
Indeed self-love, in some degree, is natural to all
men, enters into their very constitution. And a rea¬
sonable love of self is by our Saviour made the mea¬
sure of our love to others, that charity which is here
described, Thou shall love thy neighbour as thyself
The apostle does not mean, that charity destl-oys all
regard to self ; he does not mean, that the charitable
man should never challenge what is his own, but
utterly neglect himself and all his interests. Charity
must then root up that principle which is wrought
into our nature. But charity never sefcks its own to
the hurt of others, or with the neglect of others.
It many times neglects its own for the sake of others ;
prefers their welfare, and satisfaction, and advan¬
tage, to its own ; and it eArer prefers the weal of the
public, of the community whether civil or ecclesi
astical, to its private advantage. It would not ad¬
vance, or aggrandize, or enrich, or gratify itself, at
the cost and damage of the public.
VII. It tempers and restrains the passions. Ou
Tapc^uvtTau — is notexasfierated. It corrects a sharp¬
ness of temper, sweetens and softens the mind, so
that it does not suddenlv conceive, nor long continue,
a vehement passion. Where the fire of love is kept
in, the flames of wrath will not easily kindle, nor
long keep burning. Charity will never be angry
without a cause, and will endeavour to confine the
passions within proper limits, that they do not ex¬
ceed the measure that is just, either in degree or du
ration. Anger cannot rest in the bosom where love
reigns. It is hard to be angry with those we love,
but very easy to drop our resentments, and be re¬
conciled.
VIII. Charity thinks no evil. It cherishes no
malice, nor gives Avay to revenge : so some under¬
stand it. It is not soon, nor long, angry ; it is never
mischievous, nor inclined to revenge ; does not sus¬
pect evil of others, oi \cyi^tT*i to kakcv — it does not
4d2
l CORINTHIANS, XIII.
reason out evil, charge guilt upon them by inference
and inuendo, when nothing of this sort appears open.
True love is not apt to be jealous and suspicious ; it will
hide faults that appear, and draw a veil over them,
instead of hunting and raking out those that lie co¬
vered and concealed : it will never indulge suspicion
without proofs, but rather will incline to darken and
disbelieve evidence against the person it affects. It
will hardly give into an ill opinion of another, and it
will do it with regret and reluctance when the evi¬
dence cannot be resisted ; hence it will never be for¬
ward to suspect ill, and reason itself into a bad opi¬
nion upon mere appearances, or give way to sus¬
picion without any. It will not make the worst
construction of things, but put the best face that it
can on circumstances that have no good appearance.
IX. The matter of its joy and pleasure is here
suggested : 1. Negatively ; It rejoiceth not in iniqui¬
ty ; it takes no pleasure in doing injury or hurt to any ;
it thinks not evil of any, without very clear proof ;
it wishes ill to none ; much less will it hurt or wrong
any ; and least of all make this the matter of its de¬
light, rejoice in doing harm and mischief. Nor will
it rejoice at the faults and failings of others, and
triumph over them ; either out of pride or ill-will,
because it will set off its own excellences, or gratify
its spite. The sins of others are rather the grief of
a charitable spirit, than its sport or delight ; they
will touch it to the quick, and stir all its compassion,
but can give it no entertainment. It is the very height
of malice, to take pleasure in the misery of a fellow-
creature. And is not falling into sin the greatest cala¬
mity that can befall one ? How inconsistent is it with
Christian charity, to rejoice at such fall ! 2. Affirm¬
atively ; It rejoiceth in the truth ; is glad of the suc¬
cess of the gospel, commonly called the truth , by
way of emphasis, in the New Testament ; and re¬
joices to see men moulded into an evangelical temper
by it, and made good. It takes no pleasure in their
sins, but is highly delighted to see them do well, to
approve themselves men of probity and integrity.
It gives it much satisfaction to see truth and justice
prevail among men, innocency cleared, and mutual
faith and trust established, and to see piety and true
religion flourish.
X. It beareth all things , it endureth all things,
TeavriL (r^iyu, wdvTst i /irci/uivti. Some read the first,
covers all things. So the original also signifies. Cha¬
rity will cover a multitude of sins, 1 Pet. 4. 8. It
will draw a veil over them, as far as it can in con¬
sistence with duty. It is not for blazing and pub¬
lishing the faults of a brother, till duty manifestly
demands it. Necessity only can extort this from the
charitable mind. Though such a man be free to
tell his brother his faults in private, he is very un¬
willing to expose him by making them public. Thus
we do by our own faults, and thus charity would
teach us to do by the faults of others ; not publish
them to their shame and reproach, but cover them
from public notice as long as we can, and be faithful
to God and to others. Or, it beareth all things ; will
pass by and put up with injuries, without indulging
anger, or cherishing revenge ; will be patient upon
provocation, and long patient, ■jrarra. inrou'wu ; holds
firm, though it be much shocked, and borne hard
upon ; sustains all manner of injury and ill usage, and
bears up under it, such as curses, contumacies, slan¬
ders, prison, exile, bonds, torments, and death itself,
for the sake of the injurious, and of others ; and per¬
severes in this firmness. Note, What a fortitude and
firmness fervent love will give the mind ! What
cannot a lover endure for the beloved, and for his
sake ! How many slights and injuries will he put
up with ! How many hazards will he run, and how
many difficulties encounter !
XI. Charity believes and hopes well of others ;
believeth all things, hoficth all things. Indeed, cha¬
rity does by no means destroy prudence, and, out of
mere simplicity and silliness, believe every word,
Prov. 14. 17. Wisdom may dwell with love, and
charity be cautious. But it is apt to believe well of
all, to entertain a good opinion of them when there
is no appearance to the contrary ; nay, to believe
well when there may be some dark appearances, if
the evidence of ill be not clear. All charity is fuli
of candour, apt to make the best of every thing, and
put on the best face and appearance : it will judge
well, and believe well, as far as it can with any
reason ; and will rather stretch its faith beyond ap¬
pearances for the support of a kind opinion ; but it
will go into a bad one with the utmost reluctance,
and fence against it as much as it fairly and honest¬
ly can. And when, in spite of inclination, it cannot
believe well of others, it will yet hope well, and con¬
tinue to hope as long as there is any ground for it.
It will not presently conclude a case desperate, but
wishes the amendment of the worst of men, and is
very apt to hope for what it wishes. How well
natured and amiable a thing is Christian charity !
How lovely a mind is that which is tinctured through¬
out with such benevolence, and has it diffused over
its whole frame ? Happy the man who has this hea¬
venly fire glowing in his heart, flowing out of his
mouth, and diffusing its warmth over all with whom
he has to do ! How lovely a thing would Christiani¬
ty appear to the world, if those who profess it were
more actuated and animated by this divine principle,
and paid a due regard to a command on which its
blessed Author laid a chief stress ! . A new com¬
mand ment give I to you, that ye love one another ;
as I have loved you, that ye also love one another ,
John 13. 34. By this shall all men know that ye are
my disci/iles, v. 35. Blessed Jesus ! how few of
thy professed disciples are to be distinguished and
marked out by this characteristic !
8. Charity never faileth : but whether
there be prophecies, they shall fail ; whether
there be tongues, they shall cease: whether
there be knowledge, it shall vanish away.
9. For we know in part, and we prophesy
in part. 1 0. But when that which is perfect
is come, then that which is in part shall be
done away. 11. When I was a child, 1
spake as a child, I understood as a child, I
thought as a child *, but when I became a
man, I put away childish things. 1 2. For
now we see through a glass, darkly, but
then face to face: now I know in part;
but then shall I know even as also I am
known. 1 3. And now abide faith, hope, cha¬
rity, these three; but the greatest of these
is charity.
Here the apostle goes on to commend charity, and
shew how much preferable it is to the gifts on which
the Corinthians were so apt to pride themselves, to
the utter neglect, and almost extinction, of charity.
This he makes out,
I. From its longer continuance and duration ; Cha
rily never faileth. It is a permanent and perpetual
grace, lasting as eternity ; whereas the extraordina¬
ry gifts on which the Corinthians valued themselves,
were of a short continuance. They were only to
edify the church on earth, and that but for a time,
not during its whole continuance in this wot d ; but
in heaven would be all superseded, which yet is the
very scat and clement of love. Pro/ihecy must fail
that is, either the prediction of things to come,
(which is its most common sense,) or the interprets
453
I. CORINTHIANS, XIV.
tion of scripture by immediate inspiration. Tongues
will cease, that is, the miraculous power of speaking
languages without learning them. There will be but
one language in heaven. There is no confusion of
tongues in the region of perfect tranquillity. And
knowledge will vanish away. Not that, in the perfect
state above, holy and happy souls shall be unknow¬
ing, ignorant : it is a very poor happiness, that can
consist with utter ignorance. The apostle is plainly
speaking of miraculous gifts, and therefore of know¬
ledge to be had out of the common way; (see ch.
14. 6. ) a knowledge of mysteries supernaturally com¬
municated. Such knowledge was to vanish away.
Some indeed understand it of common knowledge
acquired by instruction, taught and learnt. This
way of knowing is to vanish away, though the know¬
ledge itself, once acquired, will not be lost. But it
is plain that the apostle is here setting the grace of
charity in opposition to supernatural gifts. And it
is more valuable, because more durable ; it shall
last, when they shall be no more ; it shall enter into
heaven, where they will have no place, because they
will be of no use ; though, in a sense, even our com¬
mon knowledge may be said to cease in heaven, by
reason of the improvement that will then be made
in it. The light of a candle is perfectly obscured
by the sun shining in its strength.
II. He hints, that these gifts are adapted only to
a state of imperfection ; We know in part, and we
prophesy in part, v. 9. Our best knowledge and
our greatest abilities are at present like our condi¬
tion, narrow and temporary. Even the knowledge
they had by inspiration was but in part. How little
a portion of God, and the unseen world, was heard
even by apostles and inspired men ! How much
short do others come of them ! But these gifts were
fitted to the present imperfect state of the church,
valuable in themselves, but not to be compared with
charity, because they were to vanish with the imper¬
fections of the church, nay, and long before, wiiereas
charity was to last for ever.
III. He takes occasion hence, to shew how much
better it will be with the church hereafter than it
can be here. A state of perfection is in view ; ( v . 10. )
When that which is perfect is come, then that which is
in part shall be done away. When the end is once
attained, the means will of course be abolished.
There will be no need of tongues, and prophecy,
and inspired knowledge, in a future life, because
then the church will be in a state of perfection, com¬
plete both in knowledge and holiness. God will be
known then clearly, and in a manner by intuition,
and as perfectly as the capacity of glorified minds
will allow ; not by such transient glimpses, and little
portions, as here. The difference between these two
states is here pointed at in two particulars ; 1. The
present state is a state of childhood, the future that
of manhood ; When I was a child, I spake as a child,
(that is, as some think, spake with tongues,) I un¬
derstood as a child ; iq/ioieuv — sftpiebam, (that is, “I
prophesied, I was taught the mysteries of the king¬
dom of heaven, in such an extraordinary way as
manifested I was not out of my childish state,5’) I
,l thought , or reasoned, ihoyigi/uyi v, as a child: but
when I became a man, I put away childish things.
I Such is the difference between earth and heaven.
What narrow views, what confused and indistinct
notions of things, have children, in comparison of
grown men ! And how naturally do men, when
reason is ripened and matured, despise and relin- (
quish their infant thoughts, put them away, reject
them, esteem them as nothing ! Thus shall we
think of our most valued gifts and acquisitions in this
world, when we come to heaven. We shall despise
our childish folly, in priding ourselves in such things
when we are grown up to men in Christ 2. Things
are all dark and confused now, in comparison of what
they will be hereafter ; jVow we see through a glass
darkly, [tv s.iyiyjua.'ri, in a riddle ,) then pace to face ;
now we know in part, but then we shall know as we
are known. Now we can only discern things at a
great distance, as through a telescope, and that in¬
volved in clouds and obscurity : but hereafter the
things to be known will be near and obvious, open to
our eyes ; and our knowledge will be free from all ob¬
scurity and error. God is to be seen face to face ; and
we are to know him, as we are known by him ; not
indeed as perfectly, but in some sense in the same
manner. We are known to him by mere inspection ;
he turns his eye towards us, and sees, and searches
throughout. We shall then fix our eye on him, and
see him as he is, 1 John 3 2. We shall know how
we are known, enter into all the mysteries of divine
love and grace. O glorious change ! To pass from
darkness to light, from clouds to the clear sunshine
of our Saviour’s face, and in God’s own light to see
light ! Ps. 36. 9. Note, It is the light of heaven only,
that will remove all clouds and darkness, from the
face of God. It is at best but twilight while we are
in this world ; there it will be perfect and eternal
day.
IV. To sum up the excellences of charity, he pre¬
fers it not only to gifts, but to other graces, to faith
and hope ; (v. 13.) And now abide faith, hope, and
charity; but the greatest of these is charity. True
grace is much more excellent than any spiritual gifts
whatever. And faith, hope, and love, are the three
principal graces, of which charity is the chief, being
the end to which the other two are but means. This
is the divine nature, the soul’s felicity, or it is com-
placential rest in God, and holy delight in all his
saints. And it is everlasting work, w hen faith and
hope shall be no more. Faith fixes on the divine
revelation, and assents to that : hope fastens on future
felicity, and w'aits for that : and in heaven, faith will
be sw’allowed up of vision, and hope in fruition.
There is no room to believe and hope, when we see
and enjoy. But love fastens on the divine perfec¬
tions themselves, and the divine image on the crea¬
tures, and our mutual relation both to God and them.
These will all shine forth in the most glorious splen¬
dour in another tvorld, and there will love be made
perfect ; there we. shall perfectly love God, because
he will appear perfectly amiable for ever, and our
hearts will kindle at the sight, and glow with per¬
petual devotion. And there shall we perfectly love
one another, when all the saints meet there, w hen
none but saints are there, and saints made perfect.
O blessed state ! How much surpassing the best
below ! O amiable and excellent grace of charity !
How much does it exceed the most valuable gift,
when it outshines every grace, and is the everlasting
consummation of them ! When faith and hope are
at an end, true charity will burn for ever with the
brightest flame. Note, They border most upon the
heavenly state and perfection, whose hearts are
fullest of this divine principle, and burn with the
most fervent charity, ltisthe surest offspring of God,
and bears his fairest impression. For God is Love,
1 John 4. 8, 16. And where God is to be seen as he
is, and face to face, there charity is in its greatest
height ; there, and there only, will it be perfected.
CHAP. XIV.
In this chapter, the apostle directs them about the use of theii
spiritual gifts, preferring those most, that are best, and fitted
to do the greatest good. I. He begins with advising them
of all spiritual gifts to prefer prophesying, and shews that
this is much better than speaking with tongues, v. 1 . . 5.
II. He goes on to shew them how unprofitable the foreign
languages were, and useless to the church ; it is like piping
in one tone, like sounding a trumpet without any certain
note, like talking gibberish; whereas gifts should be used
for the good of the church, v. 6 . . 14. III. He advises that
worship should be celebrated, so that the most ignorant
454
1. CORINTHIANS, XIV.
might understand, and join in prayer and praise, and presses
the advice by his own example, v. 15 . . 20. IV. He informs
them, that tongues were a sign for unbelievers, rather than
those that believe ; and represents the advantage of pro¬
phecy above speaking with tongues, from the different sug¬
gestions they would give to the mind of an unbeliever
coming into their assemblies, v. 21 . . 25. V. He blames
them for the disorder and confusion they had brought into
the assembly, by their vanity and ostentation of their gifts ;
and directs them about using the gifts, both ©f tongues and
prophecy, v. 26 . . 33. VI. He forbids women speaking in
the church ; and closes this subject, by requiring them to
perform every thing in the public worship with order and
decency, v. 34, to the end.
l.TT^OLLOW after charity, and desire
Jl spiritual gifts; but rather that ye.
may prophesy. 2. For he that speaketh
in an unknown tongue, speaketh not unto
men, but unto God: for no man under-
standeth him; hovvbeit in the Spirit he
speaketh mysteries. 3. But he that pro-
phesieth speaketh unto men to edification,
and exhortation, and comfort. 4. He that
speaketh in an unknown tongue edifieth
himself; but he that prophesieth edifieth
the church. 5. I would that ye all spake
with tongues, but rather that ye prophesied:
for greater is he that prophesieth than he
that speaketh with tongues, except he in¬
terpret, that the church may receive edifying.
The apostle, in the foregoing chapter, had himself
preferred, and advised the Corinthians to prefer,
Christian charity to all spiritual gifts. Here he
teaches them, among spiritual gifts, which they
should prefer, and by what rules they should make
comparison. He begins the chapter,
I. With an exhortation to charity ; (v. 1.) Follow
after charity, pursue it. The original, Si^mn, when
spoken of a thing, signifies a singular concern to ob¬
tain it ; and is commonly taken in a good and lauda¬
ble sense. It is an exhortation to obtain charity, to
get this excellent disposition of mind upon any terms,
whatever pains or prayers it may cost : as if he had
said, “ In whatever you fail, see you do not miss of
this ; the principal of all graces is worth your getting
at any rate. ”
II. "He directs them which spiritual gift to prefer,
from a principle of charity ; “Desire s/iiritual gifts,
but rather that ye may prophesy, or chiefly that you
may prophesy. While they were in close pursuit
of charity, and made this Christian disposition their
chief scope, they might be zealous of spiritual gifts,
be ambitious of them in some measure, but especi¬
ally of prophesying, that is, of interpreting scripture.
This preference would most plainly discover that
they were indeed upon such pursuit, that they had
a due value for Christian charity, and were intent
upon it. Note, Gifts are fit objects of our desire and
pursuit, in subordination to grace and charity.
That should be sought first, and with greatest ear¬
nestness, which is most worth.
III. He assigns the reasons of this preference.
And it is remarkable here, that he only compares
prophesying with speaking with tongues. It seems,
this was the gift on which the Corinthians princi¬
pally valued themselves. This was more osten¬
tatious than the plain interpretation of scripture ;
more fit to gratify pride, but less fit to pursue the
purposes of Christian charity ; it would not equally
edify, or do good to, the souls of men. For,
1. He that spake with tongues, must wholly
speak between God and himself ; for whatever
mysteries might be communicated in his language,
none of his own countrymen could understand them,
because they did not understand the language, v. 2,
Note, What cannot be understood, can never edify.
No advantage can be reaped from the most excellent
discourses, if delivered in unintelligible language,
such as the audience can neither speak nor under¬
stand : but he that prophesies, speaks to the advan¬
tage of his hearers ; they may profit by his gift. In¬
terpretation of scripture will be for their edification ;
they may be exhorted and comforted by it, v. 3.
And indeed these two must go together. Duty is
the proper way to comfort ; and they that would be
comforted, must bear being exhorted.
2. He that speaks with tongues, may edify him¬
self, v. 4. He must understand, and be affected
with, what he speaks ; and so every minister should ;
and he that is most edified himself, is in the disposi¬
tion and fitness to do good to others, by what he
speaks ; but he that speaks with tongues or language
unknown, can only edify himself ; others can reap
no benefit from his speech. Whereas the end of
speaking in the church is to edify the church, ( v .
4.) to which prophesying, or interpreting scripture
by inspiration, or otherwise, is immediately adapted.
Note, That is the best and most eligible gift, which
best answers the purposes of charity, and does most
good ; not that which can edify ourselves only, but
that which will edify the church. Such is prophe¬
sying, or preaching, and interpreting scripture,- com¬
pared with speaking in an unknown tongue.
Indeed, no gift is to be despised, but the best are
to be preferred. I could wish, says the apostle, that
ye all spake with tongues, but rather that ye pro¬
phesied, v. 5. Every gift of God is a favour from
God, and may be improved for his glory, and as such
is to be valued and thankfully received ; but then
those are to be most valued, that are most useful.
Greater is he that prophesieth than he that speaketh
with tongues, unless he interpret, that the church
may receive edifying, v. 5. Benevolence makes a
man truly great. It is more blessed to give than to
receive. And it is true magnanimity to study and
seek to be useful to others, rather than to raise their
admiration, and draw their esteem. Such a man
has a large soul, copious and diffused in proportion
to his benevolence, and bent of mind for public good.
Greater is he who interprets scripture to edify the
church, than he who speaks tongues to recommend
himself. And what other end he who spake with
tongues could have, unless he interpreted what he
spake, is not easy to see. Note, That makes most
for the honour of a minister, which is most for the
church’s edification, not that which shews his gifts
to most advantage. He acts in a narrow sphere,
while he aims at himself ; but his spirit and charac¬
ter increase in proportion to his usefulness, I mean
his own intention and endeavours to be useful.
6. Now, brethren, if I come unto you
speaking with tongues, what shall I profit
you, except I shall speak to you, either b)
revelation, or by knowledge, or by prophe¬
sying, or by doctrine? 7. And even things
without life giving sound, whether pipe or
harp, except they give a distinction in the
sounds, how shall it be known what is
piped or harped ? 8. For if the trumpet
give an uncertain sound, who shall prepare
himself to the battle ? 9. So likewise ye,
except ye utter by the tongue words easy
to be understood, how shall it be known
what is spoken ? For ye shall speak into
the air. 1 6. There are, it may be, so many
155
1. CORINTHIANS, XIV.
kinds of voices in the world, and none of
them is without signification. 11. There¬
fore, if 1 know not the meaning of the
voice, 1 shall be unto him that speaketh, a
barbarian ; and he that speaketh shall be a
barbarian unto me. 12. Even so ye, for as
much as ye are zealous of spiritual gifts ,
seek that ye may excel to the edifying of
the church. 1 3. Wherefore, let him that
speaketh in an unknown tongue, pray that
he may interpret. 14. For if I pray in an
unknown tongue, my spirit prayeth, but my
understanding is unfruitful.
In this paragraph he goes on to shew how vain a
thing that ostentation of speaking unknown and un¬
intelligible language must be. It was altogether un¬
edifying and unprofitable ; (y. 6.) If I come to you
speaking with tongues, what will it profit you, unless
I speak to you by revelation, or by knowledge, or by
prophesying, or by doctrine ? It would signify no¬
thing to utter any of these in an unknown tongue.
An apostle, with all his furniture, could not edify,
unless he spake to the capacity of his hearers. New
revelations, the most clear explications of old ones,
the most instructive discourses in themselves, would
be unprofitable in a language not understood. Nay,
interpretations of scripture, made in an unknown
tongue, would need to be interpreted over again, be¬
fore they could be of any use. This he illustrates
by several allusions. 1. To a pipe and a harp play¬
ing always in one tone. Of what use can this be
to those who are dancing l If there be no distinction
of sounds, how should they order their steps or mo¬
tions ? Unintelligible language is- like piping or
harping, without distinction of sounds : it gives no
more direction how a man should order his conver¬
sation, than a pipe with but one stop, or a harp with
but one string, can direct a dancer how he should
order his steps, v. 7. 2. To a trumpet giving an
uncertain sound, <p»v>',v, a sound not manifest ;
either not the proper sound for the purpose, or not
distinct enough to be discerned from every other
sound. If, instead of sounding an onset, it sounded
a retreat, or sounded one knew not what, who would
prepare for the battle? To talk in an unknown lan¬
guage in a Christian assembly, is altogether as vain
and to no purpose, as for a trumpet to give no cer¬
tain sound in the field or day of battle. The army
in one case, and the congregation in the other, must
be all in suspense, and at a perfect nonplus. To speak
words that have no signincancy to those who hear
them, is to leave them ignorant of what is spoken ;
it is speaking to the air, v. 9. Words without a
meaning can convey no notion or instruction to the
mind ; and words not understood, have no meaning
with those who do not understand them : to talk to
them in such language, is to waste our breath. 3.
He compares the speaking in an unknown tongue to
the gibberish of barbarians. There are, as he says,
(■y. 10.) many kinds of voices in the world, none of
which are without their proper signification. This
is true of the several languages spoken by several
nations. All of them have their proper signification.
Without this they would be <pa'val a<pcmi — a voice,
and no voice. For that is no language, nor can an¬
swer the end of speaking, which has no meaning.
But whatever proper signification the . words of any
language may have in themselves, and to those who
Understand them, they are perfect gibberish to men
of another language, who understand them not. In
this case, speaker and hearers are barbarians to
each other, v. 11. They talk and hear only sounds
without sense ; for this is to be a barbarian. For
this, says the polite Ovid, when banished into Pontus,
Barbarus hie ego sum, quia non intelligor ulli —
I am a barbarian here, none understand me.
To speak in the church in an unknown tongue, is
to talk gibberish ; it is to play the barbarian ; it
is to confound the audience, instead of instructing
them ; and for this ixason utterly vain and unpro¬
fitable.
The apostle, having thus established his point, in
the two next verses applies it ; (1.) By advising them
to be chiefly desirous of those gilts that were most
for the church’s edification, v. 12. “Forasmuch as
you are zealous of spiritual gifts, this way it will
become commendable zeal ; be zealous to edify the
church, to promote Christian knowledge and prac¬
tice; and covet those gifts most, that will do the
best service to men’s souls.” This is the great rule
he gives; which, (2.) He applies to the matter in
hand, that, if they did speak a foreign language,
they should beg of God the gift of interpreting it,
v. 13. That these were different gifts, see ch. 12.
10. They might -speak and understand a foreign
language, who could not readily translate it into
their own: and yet was this necessary to the church’s
edification ; for the church must understand, that it
might be edified ; which yet it could not do, till the
foreign language was translated into its own. Let
him therefore pray for the gift of interpreting what
he speaks in an unknown tongue ; or rather covet
and ask of God the gift of interpreting, than of
speaking in a language that needs interpretation,
this being most for the church’s benefit, and there¬
fore among the gifts that excel ; vide v. 12. Some
understand it, “Let him pray so as to interpret
what he utters in prayer, in a language unintelligible
without it.” The sum is, that they should perform
all religious exercises in their assemblies, so that all
might join in them, and profit by them. (3.) He
enforces this advice with a proper reason, that, if
he prayed in an unknown tongue, his spirit might
pray, that is, a spiritual gift might be exercised in
rayer, or his own mind might be devoutly engaged,
ut his understanding would be unfruitful, (y. 14.)
that is, the sense and meaning of his words would
be unfruitful ; he would not be understood, nor
therefore would others join with him in his devotions.
Note, It should be the concern of such as pray in
public, to pray intelligibly, not in a foreign language,
nor in a language, that, if it be not foreign, is above
the level of the audience. Language that is most
obvious and easy to be understood, is the most proper
for devotions, and other religious exeicises.
1 5. AY hat is it then ? I will pray with the
spirit, and I will pray with the understand¬
ing also: I will sing with the spirit, and 1
will sing with the understanding also. 16.
Else when thou shalt bless with the spirit,
i how shall he that occupied) the room of
the unlearned, say Amen at thy giving
thanks, seeing he understandeth not what
thou sayest? 17. For thou verily giveth
thanks well, but the other is not edified.
18. I thank my God, I speak with tongues
more than ye all : 19. Yet in the church 1
had rather speak five words with my under¬
standing, that by my voice 1 might teach
others also, than ten thousand words in an
unknown tongue. 20. Brethren, be not
children in understanding: howbeit, in ma-
456
I. CORINTHIANS, XIV.
lice be ye children, but in understanding
be men.
The apostle here sums up the argument hitherto,
and,
I. Directs them how they should sing and pray in
public ; (v. 15. ) What is it then ? I will pray with
the spirit, and I will pray with the understanding
also. I will sing with the spirit, IV c. He does not
forbid their praying or singing under a divine affla¬
tus, or when they were inspired for this purpose, or
had such a spiritual gift communicated to them ;
but he would have them perform both, so as to be
understood by others, that others might join with
them. Note, Public worship should be performed
so as to be understood.
II. He enforces the argument with several reasons.
1. That otherwise the unlearned could not say
Amen to their prayers or thanksgivings ; could not
join in the worship, for they did not understand it,
v. 16. He who fills up or occupies the place of the
unlearned, that is, as the ancients interpret it, the
body of the people, who, in most Chi'istian assem¬
blies, are illiterate ; how should they say Amen to
prayers in an unknown tongue ? How should they
declare their consent and concurrence ? This is
saying Amen, So be it. God grant the thing we have
requested; or, We join in the confession that has
been made of sin, and in the acknowledgment that |
has been made of divine mercies and favours. This
is the import of saying Amen. All should say Amen
inwardly ; and it is not improper to testify this in¬
ward concurrence in public prayers and devotions,
by an audible Amen. The ancient Christians said
Amen aloud. Vide Just. Mart. apol. 2. prope Jin.
Now, how should the people say Amen to what they
did not understand ? Note, There can be no con¬
currence in those prayers that are not understood.
The intention of public devotions is, therefore, en¬
tirely destroyed, if they be performed in an un¬
known tongue. He who performs, may pray well,
and give thanks well, but not in that time and place,
because others are not, cannot be, edified (v. 17. )
by what they understand not.
2. He alleges his own example, to make the
greater impression. Concerning which, observe,
(1.) That he did not come behind any of them in
this spiritual gift ; I thank my God, I speak with
tongues more than ye all; {v. 18. ) not only more than
any single person among you, but more than all to¬
gether.” It was not envy at their better furniture,
that made Paul depreciate what they so highly va¬
lued, and so much vaunted of ; he surpassed them
all in this very gift of tongues, and did not vilify
their gift because he had it not. This spirit of envy
is too common in the world. But the apostle took
care to guard against this misconstruction of his pur¬
pose, by letting them know there was more ground
for them to envy him upon this head, than for him
to envy them. Note, When we beat down men’s
unreasonable value for themselves, or any of their
possessions or attainments, we should let them see,
if possible, that this does not proceed from an envi¬
ous and grudging spirit. We miss our aim, if they
can fairly give our conduct this invidious turn. Paul
could not be justly censured or suspected for any
such principle in this whole argument. He spake
more languages than they all. Yet, (2. ) He had ra¬
ther speak five words with understanding, that is,
so as to be understood, and instruct and edify others,
than ten thousand words in an unknown tongue, v.
19. He was so far from valuing himself upon talk¬
ing languages, or making ostentation of his talents
of this kind, that he had rather speak five intelligi¬
ble words, to benefit others, than make a thousand,
ten thousand fine discourses, that would do no one
else any good, because they did not understand
them. Note, A truly Christian minister will value
himself much more upon doing the least spiritual
good to men’s souls, than upon procuring the great¬
est applause and commendation to himself. This is
true grandeur and nobleness of spirit ; it is acting up
to his character ; it is approving himself the servant
of Christ, and not a vassal to his own pride and
vanity.
3. He adds a plain intimation, that the fondness
they discovered for this gift, was but too plain an
indication of the immaturity of their judgment ; Bre¬
thren, be not children in understanding; in malice
be ye children, but in understanding be men, v. 20.
Children are apt to be struck with novelty and
strange appearances. They are taken with an out¬
ward shew, without inquiring into the true nature
and worth of things. Do not you act like them, and
prefer noise and shew to worth and substance ;
shew a greater ripeness of judgment, and act a more
manly part ; be like children in nothing but an in¬
nocent and inoffensive disposition. A double rebuke
is couched in this passage, both of their pride upon
account of their gifts, and their arrogance and haugh
tiness towards each other, and the contests and quar¬
rels proceeding from them. Note, Christians should
be harmless and inoffensive as children, void of all
guile and malice; but should have wisdom and
knowledge that are ripe and mature. They should
not be unskilful in the word of righteousness, (Heb.
5. 13.) though they should be unskilful in all the
ai'ts of mischief.
21. In the law it is written, With men of
other tongues and other lips will I speak
unto this people ; and yet for all that will
they not hear me, saith the Lord. 22.
Wherefore tongues are for a sign, not to
them that believe, but to them that believe
not : but prophesying serveth not for them
that believe not, but for them that believe.
23. If therefore the whole church be come
together into one place, and all speak with
tongues, and there come in those that are
unlearned or unbelievers, will they not say
that ye are mad ? 24. But if all prophesy,
and there come in one that believeth not,
or one unlearned, he is convinced of all, he
is judged of all: 25. And thus are the se¬
crets of his heart made manifest ; and so,
falling down on his face, he will worship
God, and report that God is in you of a
truth.
In this passage the apostle pursues the argument
and reasons from other topics ; as,
I. Tongues, as the Corinthians used them, were
rather a token of judgment from God, than mercy
to any people ; (z\ 21.) In the law, that is, the Old
Testament, it is written, With men of other tongues
and other lips will I speak to this people ; and yet for
all that will they not hear me, saith the Lord, Isa.
28. 11. Compare Deut. 28. 46, 49. To both these
places, it is thought, the apostle refers. Both are
delivered by way of threatening, and one is supposed
to interpret the other. The meaning in this view,
is, that it is an evidence that a people are abandoned
of God, when he gives them up to this sort of ii>
struction, to the discipline of those who speak in an-
I other language. And surely the apostle’s discourse
| implies, You should not be fond of the tokens of di-
I vine displeasure. God can have no gracious regards
I to those who are left merely to this sort of instruc
I. CORINTHIANS, XIV.
tion, and taught in language which they cannot un¬
derstand. They can never be benefited by such
teaching as this ; and when they are left to it, it is a
sad sign that God gives them over as past cure. And
should Christians covet to be in such a state, or bring
*he churches into it ? Yet thus did the Corinthian
preachers in effect, who would always deliver their
inspirations in an unknown tongue.
II. Tongues were rather a sign to unbelievers than
to believers, v. 22. They were a spiritual gift, in¬
tended for the conviction and conversion of infidels,
that they might be brought into the Christian
church ; but converts were to be built up in Chris¬
tianity by profitable instructions in their own lan¬
guage. The gift of tongues was necessary to spread
Christianity, and gather churches ; it was proper
and intended to convince unbelievers of that doctrine
which Christians had already embraced ; but pro¬
phesying, and interpreting scripture in their own
language, were most for the edification of such as did
already believe : so that speaking with tongues in
Christian assemblies was altogether out of time and
place ; neither one nor the other was proper for it.
Note, That gifts may be rightly used, it is proper to
know the ends which they are intended to serve.
To go about the conversion of infidels, as the apos¬
tles did, without the gift of tongues, and the dis¬
covery of this gift, had been a vain undertaking ; but
in an assembly of Christians already converted to
the Christian faith, to make use and ostentation of
this gift would be perfectly impertinent, because it
would be of no advantage to the assembly ; not for
conviction of truth, because they had already em¬
braced it ; not for their edification, because they did
not understand, and could not get benefit without
understanding, what they heard.
III. The credit and reputation of their assemblies
among unbelievers required them to prefer pro¬
phesying before speaking with tongues. For, 1. If
when they were all assembled for Christian worship,
their ministers, or all employed in public worship,
should talk unintelligible language, and infidels
should drop in, they would conclude them to be mad,
to be no better than a parcel of wild fanatics. Who
m their right senses could carry on religious worship
in such a manner ? Or what sort of religion is that
which leaves out sense and understanding? Would
not this make Christianity ridiculous to a heathen,
to hear the ministers of it pray, or preach, or per¬
form any other religious exercise, in a language that
neither he nor the assembly understood? Note,
Christian religion is a sober and reasonable thing in
itself, and should not, bv the ministers of it, be made
to look wild or senseless. They disgrace their re¬
ligion, and vilify their own character, who do any
thing that has this aspect. But, on the other hand,
2. If instead of speaking with tongues, those who
minister, plainly interpret scripture, or preach, in
language intelligible and proper, the great truths and
rules of the gospel, a heathen or unlearned person,
coming in, would probably be convinced, and be¬
come a convert to Christianity ; (v. 24, 25.) his con¬
science will be touched, the secrets of his heart will
be revealed to him, he will be condemned by the
truth he hears, and so will be brought to confess his
guilt, to pay his homage to God, and own that He is
indeed among you, present in the assembly. Note,
Scripture-truth, plainly and duly taught, has a mar¬
vellous aptness to awaken the conscience, and touch
the heart. And is not this much more for the ho¬
nour of our religion, than that infidels should con¬
clude the ministers of it a set of madmen, and their
religious exercises only fits of phrensy ? This last
would at once cast contempt on themselves, and
their religion too. Instead of procuring applause for
themselves, it would render them ridiculous, and in¬
volve their profession in the same censure : whereas
Vol. vi. — 3 M
prophesying would certainly edify the church, much
better keep up their credit, and might probably con
vince and convert infidels who might occasionally
hear them. Note, Religious exercises in Christian
assemblies should be such as are fit to edify the faith¬
ful, and convince, affect, and convert unbelievers.
The ministry was not instituted to make ostentation
of gifts and parts, but to save souls.
26. How is it then, brethren ? When ye
come together, every one of you hath' a
psalm, hath a doctrine, hath a tongue, hath
a revelation, hath an interpretation. Let
all things be done to edifying. 27. If any
man speak in an unknown tongue, let it be
by two, or at the most by three, and that by
course ; and let one interpret. 23. But if
there be no interpreter, let him keep silence
in the church : and let him speak to himself,
and to God. 29. Let the prophets speak
two or three, and let the other judge. 30.
If any thing be revealed to another that
sitteth by, let the first hold his peace. 31.
For ye may all prophesy one by one, that
all may learn, and all may be comforted.
32. And the spirits of the prophets are sub¬
ject to the prophets. 33. For God is not
the author of confusion, but of peace, as in
all churches of the saints.
In this passage the apostle reproves them for their
disorder, and endeavours to correct and regulate
their conduct for the future.
I. He blames them for the confusion they intro¬
duced into the assembly, by ostentation of their gifts ;
(v. 26.) When ye come together, every one hath a
fisalm, hath a doctrine, hath a tongue, &c. that is,
either, “ You are apt to confound the several parts
of worship ; and while one has a psalm to utter by
inspiration, another has a doctrine, or revelation
or else, “ You are apt to be confused in the same
branch of worship, many of you having psalms or
doctrines to propose at the same time, without stay¬
ing for one another. Is not this perfect uproar ? Can
this be edifying ? And yet, all religious exercises in
public assemblies should have this view, Let all
things be done to edifying. ”
II. He corrects their faults, and lays down some
regulations for their future conduct. As, 1. To
speaking in an unknown tongue, he orders, that no
more than two or three should do it at one meeting,
and this not altogether, but successively’, one after
another. And even this was not to be done unless
there were some one to interpret, (v. 27, 28.) some
other interpreter beside himself, who spake ; for to
speak in an unknown tongue, what himself yvas
afterward to interpret, could only be for ostentation.
But if another were present, yvho could interpret,
two miraculous gifts might be exercised at once, and
thereby the church edified, am; the faith of the
hearers confirmed at the same time. But if there
yvere none to interpret, he yvas to be silent in the
church, and only exercise his gift betyveen God and
himself, (x». 28.) that is, (as I think,) in private, at
home ; for all who are present at public yvorship,
should join in it, and not be at their priy’ate dey’o-
tions in public assemblies. Solitary dey'otions are
out of time and place, yvhen the church is met for
social yvorship. 2. As to prophesying, he orders,
(1.) That tyvo or three only should speak at one
meeting, ( v . 20.) and this successively, not all at
once ; and the other should examine and judge what
1. CORINTHIANS. XIV
4 53
lie delivered, that is, discern and determine con¬
cerning it, whether it were of divine inspiration or
not. There might be false prophets, mere pre¬
tenders to divine inspiration ; and the true prophets
were to judge of these, and discern and discover who
was divinely inspired, and by such inspiration in¬
terpreted scripture, and taught the church, and who
was not ; what was of divine inspiration, and what
was not. This seems to be the meaning of this rule.
For where a prophet was known to be such, and un¬
der the divine afflatus, he could not be judged ; for
this were to subject even the Holy Spirit to the judg¬
ment of men. He who was indeed inspired, and
known to be so, was above all human judgment. (2. )
He orders, that, it any assistant prophets had a re¬
velation, while another was prophesying, the other
should hold his peace, be silent, (y. 30.) before the
inspired assistant uttered his revelation. Indeed, it
is by many understood, that the former speaker
should immediately hold his peace. But this seems
unnatural, and not so well to agree with the context.
For why must one that was speaking by inspiration,
be immediately silent upon another man’s being in¬
spired, and suppress what was dictated to him by
the same Spirit ? Indeed, he who had the new re¬
velation, might claim liberty of speech in his turn,
upon producing his vouchers : but why must liberty
of speech be taken from him who was speaking be¬
fore, and his mouth stopped, when he was delivering
the dictates of the same Spirit, and could produce
the same vouchers ? Would the Spirit of God move
one to speak, and, before he had delivered what he
had to say, move another to interrupt him, and put
him to silence ? This seems to me an unnatural
thought. Nor is it more agreeable to the context,
and the reason annexed, (v. 31.) That all might
firo/ihesy, one by one, or one after another; which
could not be where any one was interrupted and
silenced before he had done prophesying ; but might
easily be, if he, who was afterward inspired, forbore
to deliver his new revelation, till the former pro¬
phet had finished what he had to say. And to con¬
firm this sense, the apostle quickly adds, The spirits
of the prophets are subject to the prophets; (y. 33.)
that is, the spiritual gilts they have, leave them still
possessed of their reason, and capable of using their
own judgment in the exercise of them. Divine in¬
spirations are not like the diabolical possessions of
heathen priests, violent and ungovernable, and
prompting them to act as if they were beside them¬
selves ; but are sober and calm, and capable of regu¬
lar conduct. The man inspired by the Spirit of
God, may still act the man, and observe the rules
of natural order and decency in delivering his reve¬
lations. His spiritual gift is thus far subject to his
pleasure, and to be managed by his discretion.
III. The apostle gives the reasons of these regula¬
tions. As, 1. That they would be for the church’s
benefit, their instruction and consolation. It is, that
all may learn, and all may be comforted or exhorted,
that the prophets were to speak in the orderly man¬
ner the apostle advises. Note, The instruction,
edification, and comfort, of the church, is that for
which God instituted the ministry. And surely mi¬
nisters should, as much as possible, fit their minis¬
trations to these purposes. 2. He tells them, God
is not the God of confusion, but of peace and good
order, v. 33. And therefore divine inspirations
should by no means throw Christian assemblies into
confusion, and break through all rules of common
decency ; which yet would be unavoidable, if several
inspired men should :|J1 at once utter what was sug¬
gested to them by the Spirit of God, and not wait to
take their turns. Note, The honour of God requires
that things should be managed in Christian assem¬
blies, so as not to transgress the rules of natural de¬
cency. If they are managed in a tumultuous and
confused manner, what a notion must this give of the
God who is worshipped, to considerate observers 1
Does it look as if he were the God of peace and or¬
der, and an enemy to confusion > Things should be
managed so in divine worship, that no unlovely or
dishonourable notion of God should be formed in the
minds of observers, o. He adds, that things were
thus orderly managed in all the other churches ; as
in all the churches of the saints ; (x». 33.) they kept
to these rules in the exercise of their spiritual gifts,
which was a manifest proof that the church of Co¬
rinth might observe the same regulations. And it
would be perfectly scandalous for them, who ex¬
ceeded most churches in spiritual gifts, to be more
disorderly than any in the exercise Qf them. Note,
Though other churches are not to be our rule, yet
the regard they pay to natural decency and order
should restrain us from breaking the rules. Thus
far they may be proposed as examples, and it is a
shame not to follow them.
34. Let your women keep silence in the
churches : for it is not permitted unto them
to speak ; but they are commanded to be un¬
der obedience, as also saith the law. 35.
And if they will learn any thing, let them
ask their husbands at home : for it is a
shame for women to speak in the church.
Here the apostle,
1. Enjoins silence on their women in public as-
' semblies, and to such a degree, that they must not
ask questions for their own information in the church,
but ask their husbands at home. They are to learn
in silence with all subjection : but, says the apostle,
I suffer them not to teach, 1 Tim. 2. 11, 12. There
is indeed an intimation, (ch. 11. 5.) as if the women
sometimes did pray and prophesy in their assem¬
blies, which the apostle, in that passage, does not
simply condemn, but the manner of performance,
that is, praying or prophesying with the head un¬
covered, which, in that age and country, was throw¬
ing off the distinction of sexes, and setting them¬
selves on a level with the men. But here he seems
to forbid all public performances of their’s. They
are not permitted to speak (r. 34.) in the church,
neither in praying nor prophesying. The connexion
seems plainly to include the last, in the limited sense
in which it is taken Jn this chapter, that is, for
preaching, or interpreting scripture by inspiration.
And indeed, for a woman to prophesy in this sense,
were to teach, which does not so well befit her state
of subjection. A teacher of others has in that re¬
spect a superiority over them, which is not allowed
the woman over the man, nor must she therefore be
allowed to teach in a congregation ; I suffer them not
to teach. But praying, and uttering hymns inspired,
were not teaching. And seeing there were women
who had spiritual gifts of this sort in that age of the
church, (see Acts 12. 9.) and might be under this
• impulse in the assembly, must they altogether sup¬
press it ? Or why should they have this gift, if it
must never be publicly exercised? For these rea¬
sons, some think that these general prohibitions are
only to be understood in common cases ; but that
upon extraordinary occasions, when women were
under a divine afflatus, and known to be so, they
might have liberty of speech. They were not or-
| dinarily to teach, not so much as to debate and ask
questions in the church, but learn in silence there ;
and if difficulties occurred, ask their own husbands
at home. Note, As it is the woman’s duty to learn
in subjection, it is the man’s duty to keep up his su¬
periority, by being able to instruct her : if it be her
! duty to ask her husband at home, it is his concern
i and duty to endeavour at least to be able to answ
459
I. CORINTHIANS, XV.
ner inquiries : if it be a shame for her to speak in the
church, where she should be silent, it is a shame for
him to be silent when he should speak, and not be
able to give an answer, when she asks him at home.
2. We have here the reason of this injunction ; It
is God’s law and commandment, that they should
be under obedience ; (y. 34. ) they are placed in sub¬
ordination to the man ; and it is a shame for them to
do any thing that looks like an affectation of chang¬
ing ranks, which speaking in public seemed to im¬
ply, at least in that age, and among that people, as
would public teaching much more : so that the apos¬
tle concludes, it was a shame for women to speak in.
the church, in the assembly. Shame is the mind’s
uneasy reflection on having done an indecent thing.
And what more indecent than for a woman to quit
her rank, renounce the subordination of her sex, or
do what, in common account, had such aspect and
appearance ? Note, Our spirit and conduct should
be suitable to our rank. The natural distinctions
God has made, we should observe. Those he has
placed in subjection to others, should not set them¬
selves on a level, or affect or assume superiority.
The womap was made subject to the man, and she
should keep her station, and be content with it. For
this reason they must be silent in the churches, not
set up for teachers ; for this is setting up for superi¬
ority over the man.
36. What ! Came the word of God out
from you ? Or came it unto you only? 37.
If any man think himself to be a prophet,
or spiritual, let him acknowledge that the
things that I write unto you are the com¬
mandments of the Lord. 38. But if any
man be ignorant, let him be ignorant. 39.
Wherefore, brethren, covet to prophesy,
and forbid not to speak with tongues. 40.
Let all things be done decently and in or¬
der.
In these verses the apostle closes his argument,
1. With a just rebuke of the Corinthians for their
extravagant pride and self-conceit : they so managed
with their spiritual gifts, as no church did like them ;
they behaved in a manner by themselves, and would
not easily endure control or regulation. Now, says
the apostle, to beat down this arrogant humour,
“ Came the gos/iel out from you? Or came it to you
only ? r. 36. Did Christianity come out of Corinth ;
was its original among you? Or, if not, is it now
limited and confined to you ; are you the only church
favoured with divine revelations, that you will de¬
part from the decent usages of all other churches ;
and, to make ostentation of your spiritual gifts, bring
confusion into Christian assemblies ? How intole¬
rably assuming is this behaviour ! Pray bethink
yourselves.” When it was needful or proper, the
apostle could rebuke with all authority ; and surely
his rebukes, if ever, were proper here. Note, They
must be reproved and humbled, whose spiritual
pride and self-conceit throw Christian churches and
assemblies into confusion ; though such men will
hardly bear even the rebukes of an apostle.
2. He lets them know, that what he said to them
was the command cf God ; nor durst any true pro¬
phet, any one really inspired, deny it ; (v. 37.) “ If
any man think himself a firo/ihet, or spiritual, let him
acknowledge, &c. nay, let him be tried by this very
rule. If he will not own what I deliver on this head
to be the will of Christ, he himself never had the
Spirit of Christ. The Spirit of Christ can never
contradict itself; if it speak in me, and in them, it
must speak the same things in both. If their reve¬
lations contradict mine, they do not come from the
same spirit ; either I or they must be false prophets.
By this therefore you may know them. If they say
that my directions in this matter are no divine com¬
mandments, you may depend upon it, they are not
divinely inspired. But if any continue after all,
through prejudice or obstinacy, uncertain or ignorant
whether they or I speak by the Spirit of God, they
must be left under the power of this ignorance. If
their pretences to inspiration can stand in competi¬
tion with the apostolical character and powers which
I have, I have lost all my authority and influence ;
and the persons who allow of this competition against
me, are out of the reach of conviction, and must be
left to themselves.” Note, It is just with God, to
leave them to the blindness of their own minds, who
wilfully shut out the light. They who \\ ould be ig¬
norant in so plain a case, were justly left under the
power of their mistake.
3. He sums up all in two general advices. (1.)
That though they should not despise the gift of
tongues, nor altogether disuse it, under the mention¬
ed regulations, yet they should prefer prophesying.
This is indeed the scope of the whole argument. It
was to be preferred to the other, because it was the
more useful gift. (2.) He charges them to let all
things be done decently and in order, (x;. 40. ) that
is, that they should avoid every thing that was ma¬
nifestly indecent and disorderly. Not that they
should hence take occasion to bring into the Chris¬
tian church and worship any thing that a vain mind
might think ornamental to it, and would help to set
it off. Such indecencies and disorders, as lie had
remarked upon, were especially to be shunned.
They must do nothing that was manifestly childish,
(y. 20.1 or that would give occasion to say they were
mad ; ( v . 22.) nor must they act so as to breed con¬
fusion, v. 33. This would be utterly indecent ; it
would make a tumult and mob of a Christian assem¬
bly. But they were to do things in order ; they were
to speak one after another, and not all at once ; take
their turns, and not interrupt one another. To do
otherwise, was to destroy the end of a Christian mi¬
nistry, and all assemblies for Christian worship.
Note, Manifest indecencies and disorders are to be
carefully kept out of all Christian churches, and
every part of divine worship. They should have
nothing in them that is childish, absurd, ridiculous,
wild, or tumultuous ; but all parts of divine worship
should be carried on in a manly, grave, rational,
composed, and orderly manner. God is not to be
dishonoured, nor his worship disgraced, by our un¬
becoming and disorderly performance of it, and at¬
tendance at it.
CHAP. XV.
In this chapter, the apostle treats of that great article of
Christianity — the resurrection of the dead. I. He esta¬
blishes the certainty of our Saviour’s resurrection, v. I. . 1 1.
II. He, from this truth, sets himself to refute those who
said, There is no resurrection of the dead, v. 12 . . 19. Ill
From our Saviour’s resurrection he establishes the resur¬
rection of the dead, and confirms the Corinthians in the
belief of it, by some other considerations, v. 20 . . 34. IV.
He answers an objection against this truth, and takes oc¬
casion thence to shew what a vast change will be made in
the bodies of believers at the resurrection, v. 35 . . 50. V.
He informs us what a change will be made in them who
shall be living at the sound of the last trumpet, and the
complete conquest the just shall then obtain over death and
the grave, v. 51 . . 57. And, VI. He sums up the argu¬
ment with a very serious exhortation to Christians, to be
resolved and diligent in their Lord’s service, because they
know they shall be so gloriously rewarded by him, v. 58.
t.MOREOVER, brethren, I declare
jlT.I_ unto you the gospel which 1
preached unto you, which also ye have re-
1 ceived, and wherein ye stand : 2. By which
460
JL CORINTHIANS, XV.
also ye are saved, if ye keep in memory
what I preached unto you, unless ye have
believed in vain. 3. For I delivered unto
you first of all that which I also received,
how that Christ died for our sins, according
to the scriptures; 4. And that he was bu¬
ried, and that he rose again the third day,
according to the scriptures: 5. And that
he was seen of Cephas, then of the twelve:
6. After that, he was seen of above five
hundred brethren at once; of whom the
greater part remain unto this present, but
some are fallen asleep. 7. After that, he
was seen of James; then of all the apostles.
8. And last of all he was seen of me also,
as of one born out of due time. 9. For I
am the least of the apostles, that am not
meet to be called an apostle, because I
persecuted the church of God. 10. But by
the grace of God I am what I am : and his
grace which was bestowed upon me was not
in vain; but I laboured more abundantly
than they all: yet not I, but the grace of
God which was with me. 11. Therefore
whether it were I or they, so we preach,
and so ye believed.
It is the apostle’s business in this chapter, to as¬
sert and establish the doctrine of the resurrection of
the dead, which some of the Corinthians flatly de¬
nied, v. 10. Whether they turned this doctrine into
allegory, as did Hymeneus and Philetus, by saying
it was already past, (2 Tim. 2. 17, 18.) and several
of the ancient heretics, by making it mean no more
than a changing their course of life ; or whether they
rejected it as absurd, upon principles of reason and
science ; it seems they denied it in the proper sense.
And they disowned a future state of recompenses,
by denying the resurrection of the dead. Now that
heathens and infidels should deny this truth, does
not seem so strange ; but that Christians, who had
their religion by revelation, should deny a truth so
plainly discovered, is surprising, especially when it
is a truth of such importance. It was time for the
apostle to confirm them in this truth, when the stag¬
gering of their faith in this point was likely to shake
their Christianity ; and they were yet in great dan¬
ger of having their faith staggered.
He begins with an epitome or summary of the gos¬
pel, what he had preached among them, namelv,
the death and resurrection of Christ. Upon this
foundation the doctrine of the resurrection of the
dead is built. Note, Divine truths appear with
greatest evidence, when they are looked upon in
their mutual connexion. The foundation may be
strengthened, that the superstructure may be se¬
cured. Now concerning the gospel, observe,
I. What a stress he lays upon it ; (v. 1,2.) More¬
over, brethren, I declare unto you the gospel I
preached to you. 1. It was what he constantly
preached. His word was not yea and nay : he al¬
ways preached the same gospel, and taught the
same truth. He could appeal to his hearers for this.
Truth is in its own nature invariable ; and the infal¬
lible teachers of divine truth could never be at va¬
riance with themselves, or one another. The doc¬
trine which Paul had heretofore taught, he still |
taught. 2. It was what they had received ; they had ;
been convinced of the faith, believed it in their
hearts, or at least made profession of doing so with i
their mouths. It was no strange doctrine. It was
that very gospel in which, or by which, they had
hitherto stood, and must continue to stand. If they
gave up this truth, they left themselves no ground
to stand upon, no footing in religion. Note, The
doctrine of Christ’s death and resurrection is at the
foundation of Christianity. Remove this foundation,
and the whole falls ; all our hopes for eternity sink
at once. And it is by holding this truth firm, that
Christians are made to stand in a day of trial, and
kept faithful to God. 3. It was that alone by which
they could hope for salvation ; (u. 2. ) for there is no
salvation in any other name ; no name given under
heaven, by which we ?nay be saved, but by the name
of Christ. And there is no salvation in his name,
but upon supposition of his death and resurrection.
These are the saving truths of our holy religion.
The crucifixion of our Redeemer, and his conquest
over death, are the very source of our spiritual life
and hopes. Now concerning these saving truths,
observe, (1.) They must be retained in mind, they
must be held fast ; (so the word is translated, Heb.
10. 23.) Let us hold fast the profession of our faith.
Note, The saving truths of the gospel must be fixed
in our mind, revolved much in our thoughts, and
maintained and held fast to the end, if we would be
saved. They will not save us, if we do not attend
to them, and yield to their power, and continue to
do so to the end. He only that endureth to the end,
shall be saved. Matt. 10. 22. (2.) We believe in
vain, unless we continue and persevere in the faith
of the1 gospel ; we shall be never -the better for a
temporary faith ; nay, we shall aggravate our guilt
by relapsing into infidelity. And in vain is it to pro¬
fess Christianity, or our faith in Christ, if we deny
the resurrection ; for this must imply and involve the
denial of his resurrection : and take away this, you
make nothing of Christianity, you leave nothing foi
faith or hope to fix upon.
II. Observe what this gospel is, on which the
apostle lays such stress. It was that doctrine which
he had received, and delivered to them, ev —
among the first, the principal. It was a doctrine of
the first rank, a most necessary truth, That Christ
died for our sins, and was buried, and rose again :
or, in other words, that he was delivered for our
offences, and rose again for our justification ; (Rom.
4. 25.) that he was offered in sacrifice for our sins,
and rose again, to shew that he had procured for¬
giveness for them, and was accepted of God in this
offering. Note, Christ’s death and resurrection are
the very sum and substance of evangelical truth.
Hence we derive our spiritual life now, and here we
must found our hopes of everlasting life hereafter.
III. Observe how this truth is confirmed, 1. By
Old-Testament predictions. He died for our sins,
according to the scriptures ; he was buried, and rose
from the dead, according to the scriptures ; accord¬
ing to the scripture-prophecies, aud scripture-tvpes.
Such prophecies as, Ps. 16. 10. Isa. 53. 4 — 6. Dcut.
9.26,2 7. Hos. 6. 2. Such scripture-types as Jonah,
(Matt. 12. 42.) as Isaac, who is expressly said by the
apostle to have been received from the dead in a
figure, Heb. 11. 19. Note, It is a great confirmation of
our faith of the gospel, to see how it corresponds with
ancient types and prophecies. 2. By the testimony
of many eye-witnesses, who saw Christ after he was
risen from the dead. He reckons up five several
appearances, beside that to himself. He was seen
of Cephas, or Peter, then of the twelve, called so,
though Judas was no longer among them, because
this was their usual number : then he was seen of
above five hundred brethren at once, many of whom
were living when the apostle wrote this epistle,
though some were fallen asleep. This was in Gali
lee, Matt. 28. 10. After that, he was seen of James
singly, and then by all the apostles, when he was
461
I. CORINTHIANS, XV.
taken up into heaven. This was on mount Olives,
Luke 24. 50. Compare Acts 1. 2, 5 — 7. Note,
How uncontrollably evident was Christ’s resurrec¬
tion from the dead, when so many eyes saw him at
so many several times alive, and when he indulged
the weakness of one disciple so far as to let him han¬
dle him, to put his resurrection out of doubt ! And
what reason have we to believe them who were so
steady in maintaining this truth, though they hazard¬
ed all that was dear to them in this world, by en¬
deavouring to assert and propagate it ! Even Paul
himself was last of all favoured with the sight of him.
It was one of the peculiar offices of an apostle, to be
a witness of our Saviour’s resurrection ; (Luke 24.
48.) and when Paul was called to the apostolical
office, he was made an evidence of this sort ; the
Lord Jesus appeared to him by the way to Damas¬
cus, Acts 9. 17.
Having mentioned this favour, he takes occasion
from it, to make a humble digression concerning
himself. He was highly favoured of God, but he
always endeavoured to keep up a mean opinion of
himself, and to express it. So he does here, by
observing, (1. ) That he was one born out of due time,
( v . 8.) an abortive, i/npaiux, a child dead born, and
out of time. Paul resembled such a birth, in the
suddenness of his new birth, in that he was not ma¬
tured for the apostolical function, as the others were,
who had personal converse with our Lord. He was
called to the office when such conversation was not
to be had, he was out of time for it. He had not
known or followed the Lord, nor been formed in his
family, as the others were, for this high and honour¬
able function. This was, in Paul’s account, a very
humbling circumstance. (2. ) By owning himself in¬
ferior to the other apostles ; not meet to be called an
afiostle. The least, because the last of them ; called
latest to the office, and not worthy to be called an
apostle, to have either the office or the title, because
he had been a fiersecutor o f the church of God, v. 9.
Indeed, he tells us elsewhere, that he was no? a whit
behind the very chiefest a/iostles ; (2 Cor. 11. 5.) for
gifts, graces, service, and sufferings, inferior to none
of them. Yet some circumstances in his case made
him think more meanly of himself than any of them.
Note, A humble spirit, in the midst of high attain¬
ments, is a great ornament to any man ; it sets his
good qualities off to much greater advantage. What
kept Paul low in an especial manner, v'as, the re¬
membrance of his former wickedness, his raging
and destructive zeal against Christ and his members.
Note, How easily God can bring a good out of the
greatest evil ! When sinners, are by divine grace
turned into saints, he makes the remembrance of
their former sins very serviceable, to make them
humble, and diligent, and faithful. (3.) By ascrib¬
ing all that was valuable in him to divine grace ; But
by the grace of God lam what lam, v. 10. It is
God’s prcrogathe to say, lam that I am ; it is our
privilege to be able to say, “ By God’s grace we are
what we are.” We are nothing but what God makes
us ; nothing in religion but what his grace makes us.
All that is good in us, is a stream from this fountain.
I Paul was sensible of this, and kept humble and
thankful by this conviction ; so should we. Nay, J
| though he was conscious of his own diligence, and
zeal, and service, so that he could say of himself,
the grace of God was not given him in vain, but he
laboured more abundantly than they all ; he thought
himself so much more the debtor to divine grace.
Yet not I, but the grace of God which was with me.
Note, Those who have the grace of God bestowed
on them, should take care that it be not in vain. ;
They should cherish, and exercise, and exert, this
heavenly principle. So did Paul, and therefore la¬
boured with so much heart, and so much success.
And yet the more he laboured, and the more good ;
he did, the more humble was he n his opinion of
himself, and the more disposed to own and magnify
the favour of God toward him, his free and unme¬
rited favour. Note, A humble spirit will be very
apt to own and magnify the grace of God. A hum¬
ble spirit is commonly a gracious one. Where pride
is subdued, there it is reasonable to believe grace
reigns.
After this digression, the apostle returns to his
argument, and tells them ( v . 11.) that he not only
preached the same gospel himself at all times,
and in all places, but that all the apostles preached
the same ; Whether it were they or I, so we //reach¬
ed, and so ye believed. Whether Peter, or Paul, or
any other apostle, had converted them to Chris¬
tianity, all maintained the same truth, told the same
story, preached the same doctrine, and confirmed
it by the same evidence. All agreed in this, that
Jesus Christ, and him crucified, and slain, and then
rising from the dead, was the very sum and sub¬
stance of Christianity ; and this all true Christians
believe. All the apostles agreed in this testimony ;
all Christians agree in the belief of it ; by this faith
they live, in this faith they die.
12. Now if Christ be preached, that he
rose from the dead, how say some among
you, that there is no resurrection of the
dead? 13. But if there be no resurrection
of the dead, then is Christ not risen: 14.
And if Christ be not risen, then is our
preaching vain, and your faith is also vain.
15. Yea, and we are found false witnesses
of God; because we have testified of God
that he raised up Christ: whom he raised
not up, if so be that the dead rise not. 16.
For if the dead rise not, then is not Christ
raised: 17. And if Christ be not raised,
your faith is vain; ye are yet in your sins.
18. Then they also who are fallen asleep
in Christ, are perished. 19. If in this life
only we have hope in Christ, we are of all
men most miserable.
Having confirmed the truth of our Saviour’s re¬
surrection, the apostle goes on to refute those among
the Corinthians, who said there would be none , If
Christ be preached, that he rose from the dead,, how
say some among you, that there is no resurrection of
the dead? v. 12. It seems from this passage, and
the course of the argument, there were some among
the Corinthians, who thought the resurrection an
impossibility. This was a common sentiment among
the heathens. But against this the apostle produces
an incontestable fact, that is, the resurrection of
Christ ; and goes on to argue against then? from the
absurdities that must follow from their principle.
I. If there be, enn be, no resurrection of the dead,
then Christ is not risen ; (v. 13.) and again, “ If the
dead rise not, cannot be raised or recovered to life,
then is not Christ raised, v. 16. And yet it was fore¬
told in ancient prophecies, that he should rise ; and it
has been proved by multitudes of eye-witnesses, that
he is risen. And will you say, will any among vou
dare to say, that is not, cannot be, which Got! long
ago said shall be, and is now undoubted matter of
fact ?”
II. It would follow hereupon, that the preaching
and faith of the gospel would be vain ; If Christ be
not risen, then is our preaching vain, and your faith
vain, v. 14. This supposition admitted, would
destroy the principal evidence of Christianity ; and
462
1. CORINTHIANS, XV.
so, 1. Make preaching vain. “ We apostles should
be found false witnesses of God ; we pretend to be
God’s witnesses for this truth, and to work miracles
by his power in confirmation of it, and are all the
while deceivers, liars for God, if in his name, and
by power received from him, we go forth, and pub¬
lish and assert a thing false in fact, and impossible
to be true. And does not this make us the vainest
men in the world, and our office and ministry the
vainest and most useless thing in the world ? What
end could we propose to ourselves, in undertaking
this hard and hazardous service, if we knew our
religion stood on no better foundation, nay if we
were not well assured of the contrary ? What should
we preach for ? Would not our labour be wholly in
vain ? We can have no very favourable expectations
in this life ; and we could have none beyond it. If
Christ be not risen, the gospel is a jest ; it is chaff
and emptiness.” 2. This supposition would make
the faith of Christians vain, as well as the labours
of ministers; If Christ be not raised, your faith is
vain ; ye are yet in your sins, ( v . 16.) yet under the
guilt and condemnation of sin, because it is through
his death and sacrifice for sin alone, that forgiveness
is to be had. We have redemption through his
blood, the forgiveness of sins, Eph. 1. 7. No re¬
mission of sins is to be had, but through the shed-
ing of his blood. And had his blood been shed, and
his life taken away, without ever being restored,
what evidence could we have had, that through
him we should have justification and eternal life?
Had he remained under the power of death, how
should he have delivered us from its power ? And
how vain a thing is faith in him, upon this supposi¬
tion ! He must rise for our justification, who was
delivered for our sins, or in vain we look for any
such benefit by him. There had been no justifica¬
tion, or salvation, if Christ had not risen. And
must not faith in Christ be vain, and of no significa¬
tion, if he be still among the dead ?
III. Another absurdity following from this sup¬
position, is, that those who are fallen asleep in
Christ, are perished. If there be no resurrection,
they cannot rise, and therefore are lost, even those
who have died in the Christian faith, and for it. It
is plain from this, that those among the Corinthians,
who denied the resurrection, meant thereby a state
of future retribution, and not merely the revival of
the flesh ; they took death to be the destruction and
extinction of the man, and not merely of the bodily
life ; for otherwise the apostle could not infer the
utter loss of those who slept in Jesus, from the sup¬
position they would never rise more, or that they
had no hopes in Christ after life ; for they might
have hope of happiness for their minds, if these sur¬
vived their bodies ; and this would prevent the
limiting their hopes in Christ to this life only. Upon
supposition there is no resurrection in your sense, no
after-state and life, then dead Christians are quite
lost. How vain a thing were our faith and religion
upon this supposition ! And this,
IV. Would infer, that Christ’s ministers and ser¬
vants were of all men most miserable, as having
hope in him in this life only, [y. 19.) which is
another absurdity that would follow from asserting
no resurrection. Their condition who hope in
Christ, would be worse than that of other men ;
who hope in Christ. Note, All who believe in Christ,
have hope in him ; all who believe in him as a Re¬
deemer, hope for redemption and salvation by him ;
Out if there be no resurrection, or state of future re¬
compense, (which was intended by those who de¬
nied the resurrection at Corinth,) their hope in him
must be limited to this life : and if all their hopes in
Christ lie within the compass of this life, they are
in a much worse condition than the rest of man¬
kind, especially at that time, and' under those cir¬
cumstances, in which the apostles wrote ; for then
they had no countenance or protection from the
rulers of the world, but were hated and persecuted
by all men. Preachers and private Christians there¬
fore had a hard lot, if in this life only they had hope
in Christ. Better be any thing than a Christian
upon these terms ; for in this world they are hated,
and hunted, and abused, stripped of all worldly com¬
forts, and exposed to all manner of sufferings : they
fare much harder than other men in this life, and
yet have no further or better hopes. And is it not
absurd for one who believes in Christ, to admit a
principle that involves so absurd an inference ? Can
that man have faith in Christ, who can believe con¬
cerning him, that he will leave h'is faithful servants,
whether ministers or others, in a worse state than
his enemies? Note, It is a gross absurdity in a
Christian, to admit the supposition of no resurrec¬
tion or future state. It leaves him no hopes beyond
the world : and this would often make his condition
the worse. Indeed, the Christian is by his religion
crucified to this world, and taught to live upon the
hope of another. Carnal pleasures are insipid to
him in a great degree ; and spiritual and heavenly
pleasures are those which he affects and pants after.
How sad is his case indeed, if he must be dead to
worldly pleasures, and yet never hope for any
better !
20. But now is Christ risen from the
dead, and become the first-fruits of them
that slept. 21. For since b-y man came
death, by man came also the resurrection
of the dead. 22. For as in Adam all die,
even so in Christ shall all be made alive.
23. But every man in his own order : Christ
the first-fruils ; afterwards they that are
Christ’s, at his coming. 24. Then cometh
the end, when he shall have delivered up
the kingdom to God, even the Father;
when he shall have put down all rule, and
all authority and power. 25. For he must
reign, till he hath put all enemies under
his feet. 26. The last enemy that shall be
destroyed is death. 27. For he hath put
all things under his feet. But when he
saith, All things are put under him, it is
manifest, that he is excepted, who did put
all things under lnm. 28. And when all
things shall be subdued unto him, then
shall the Son also himself be subject unto
him that put all things under him, that God
may be all in all. 29. Else what shall
they do, who are baptized for the dead, if
the dead rise not at all ? Why are they
then baptized for the dead ? 30. And why
stand we in jeopardy every hour? 31. I
protest by your rejoicing which I have in
Christ Jesus our Lord, I die daily. 32. If
after the manner of men I have fought with
beasts at Ephesus, what advantageth it me,
if the dead rise not ? Let us eat and drink,
for to-morrow we die. 33. Be not deceived :
evil communications corrupt good man¬
ners. 34. Awake to righteousness, and sin
not ; for some have not the knowledge of
God : I speak this to your shame.
463
I. CORINTHIANS, XV.
In this passage the apostle establishes the truth
of the resurrection of the dead, the holy dead, the
dead in Christ,
I. On the resurrection of Christ ; 1. Because he
is indeed the Jirst-fruits of them that slept, v. 20. He
is truly risen himself, and he is risen in this very
quality and character, as the first-fruits of them
who sleep in him. As he is assuredly risen, so in
his resurrection there is as much an earnest given,
that the dead in him shall rise, as there was, that
[the Jewish harvest in general should be accepted,
and blessed by the offering and acceptance of the
first-fruits. The whole lump was made holy by the
consecration of the first-fruits, (Rom. 11. 16. ) and
the whole body of Christ ; all that are by faith
united to him, are by his resurrection ascertained of
their own. As he is risen, they shall rise ; just as
the lump is holy, because the first-fruits are so. He
is not risen merely for himself, but as Head of the
body of the church ; and those that sleefi in him, God
will bring with him, 1 Thess. 4. 14. Note, Christ’s
resurrection is a pledge and earnest of our’s, if we
are true believers in him : because he is risen, we
shall rise. We are a part of the consecrated lump,
and shall partake of the acceptance and favour,
vouchsafed the first-fruits. This is the first argu¬
ment used by the apostle in confirmation of the
truth ; and it is, 2. Illustrated by a parallel between
the first and second Adam. F or since by man came
death, it was every way proper that by man should
come deliverance from it, or, which is all one, a
resurrection, v. 21. And so, as in Adam all die, in
Christ shall all be made alive ; as through the sin of
the first Adam all men became mortal, because all
derived from him the same sinful nature, so through
the merit and resurrection of Christ shall all who
are made to partake of the Spirit, and the spiritual
nature, revive, and become immortal. All who die,
die through the sin of Adam, all who are raised, in
the sense of the apostle, rise through the merit and
power of Christ. But the meaning is not, that, as
all men died in Adam, so all men, without excep¬
tion, shall be made alive in Christ ; for the scope of
the apostle’s argument restrains the general mean¬
ing. Christ rose as the First-fruits ; therefore they
chat are Christ’s, (v. 23.) shall rise too. From
hence it will not follow, that all men without ex¬
ception shall rise too ; but it will fitly follow, that all
who thus rise, rise in virtue of Christ’s resurrection,
and so that their revival is owing to the man Christ
Jesus, as the mortality of all mankind was owing to
the first man ; and so as by man came death, by man
came deliverance. Thus it seemed fit to the divine
wisdom, that, as the first Adam ruined his posterity
by sin, the second Adam should raise his seed to a
glorious immortality. Before he leaves the argu¬
ment, he, 3. Observes, That there will be an order
observed in their resurrection. What that precisely
will be, we are no where told, but in the general
only here, that there will be order observed. Pos¬
sibly, they may rise first, who have held the highest
rank, and done the most eminent service, or suffer¬
ed the most grievous evils, or cruel deaths, for
Christ’s sake. It is only here said, that the .first-
fruits are supposed to rise first, and afterward all
who are Christ’s, when he shall come again. Not
that Christ’s resurrection must in fact go before the
resurrection of any of his, but it must be laid as the
foundation : as it was not necessary that they who
lived remote from Jerusalem, must go thither, and
offer the first-fruits, before they could account the
lump holy ; yet they must be set apart for this pur¬
pose, till thev could be offered, which might be
done at any time from Pentecost till the feast of
dedication. See Bishop Patrick on Numb. 26. 2.
The offering of the first-fruits was what made the
lump holy ; and the lump was made holy by this
offering, though it was not made before the harvest
was gathered in, so it were set apart for that end,
and duly offered afterward. So Christ’s resurrec¬
tion must, in order of nature, precede that of his
saints, though some of these might rise in order of
time before him. It is because he is risen, that they
rise. Note, They that are Christ’s, must rise, be¬
cause of their relation to him.
II. He argues from the continuance of the media¬
torial kingdom till all Christ’s enemies are destroy¬
ed, the last of which is death, v. 24 — 26. He is
risen, and, upon his resurrection, was invested with
sovereign empire, had all / lower in heaven and earth
put into his hands, (Matt. 28. 18.) had a name given
him above every name, that every knee might bow
to him, and every tongue confess him Lord, Philip.
2. 9 — 11. And the administration of this kingdom
must continue in his hands, till all opposing power,
and rule, and authority, be put down, ( v . 24.) till
all enemies are put under his feet, (v. 25.) and till
the last enemy is destroyed, which is death, v. 26.
Now, this argument implies in it all these particu¬
lars : 1. That our Saviour rose from the dead, to
have all power put into his hands, and have and ad¬
minister a kingdom, as Mediator ; For this end he
both died, and rose, and revived, that he might be
Lord both of the dead and living, Rom. 14. 9. 2.
That this mediatorial kingdom is to have an end, at
least as far as it is concerned in bringing his peoplw
safe to glory, and subduing all his and their enemies ;
Then cometh the end, v. 24. 3. That it is not to have
an end, till all opposing power be put down, and al)
enemies brought to his feet, v. 24, 25. 4. 1 hat,
among other enemies, death must be destroyed, (f .
26.) or abolished ; its power over his members must
be disannulled. Thus far the apostle is express ; but
he leaves us to make the inference, that therefore
the saints must rise ; else death and the grave would
have power over them ; nor would our Saviour’s
kingly power prevail against the last enemy of his
people, and annul its power. When saints shall live
again, and die no more, then, and not till then, is
death abolished, which must be brought about be¬
fore our Saviour’s mediatorial kingdom is delivered
up, which yet must be in due time. I he saints
therefore shall live again, and die no more.
This is the scope of the arguments ; but the apos¬
tle drops several hints in the course of it, that will
be properly noticed: as, (1.) That our Saviour, as
Man, and Mediator between God and man, has a
delegated royalty, a kingdom given ; All things are
put under him ; he excepted, that did put all things
under him, v. 27. As Man, all his authority must
be delegated. And though his mediation supposes
his divine nature, yet as Mediator he does not so
explicitly sustain the character of God, but a middle
Person between God and man, partaking of both
natures, human and divine, as he was to reconcile
both parties, God and man ; and receiving commis¬
sion and authority from God the Father, to act in
this office. The Father appears, in this whole dis¬
pensation, in the majesty, and with the authority, of
God : the Son, made Man, appears as the Minister
of the Father, though he is God as well as the Fa¬
ther. Nor is this passage to be understood of the
eternal dominion over ail his creatures, which be¬
longs to him as God, but of a kingdom committed
to him as Mediator and God-man, and that chiefly
after his resurrection, when, having overcome, he
sat down with his Father on his throne, Rev. 3. 21.
Then was the prediction verified, I have set my
King upon my holy hill of Zion, (Ps. 2. 6.) placed
him on his throne. This is meant by the phrase
so frequent in the writings of the New Testament,
of sitting at the riccht hand of God ; (Mark 14. 19.
Rom. 8. 34. Col. 3. 1, &c.) on the right hand of
power; (Mark 16. 62. Luke 20. 69.) on the right
464
I. CORINTHIANS, XV.
hand uf the Majesty on high ; (Heb. 1. 3.) on the
right hand of the throne of God ; (Heb. 32. 2.) on
the right hand of the throne of the Majesty in the
heavens, Heb. 8. 1. Sitting down in this seat, is
taking upon him the exercise of his mediatorial
power and royalty, which was done upon his ascen¬
sion into heaven, Mark 16. 19. And it is spoken of
in scripture, as a recompense made him for his deep ,
humiliation and self-abasement, and in becoming
Man, and dying for man the accursed death of the
cross, Philip. 2. 6 — 12. Upon his ascension, he was
made Head over all things to the church, had power
given him to govern and protect it against all ene¬
mies, and in the end destroy them, and complete
the salvation of all who believe in him. This is not
a power appertaining to Godhead as such ; it is not
original and unlimited power, but power given and
limited to special purposes. And though he who
has it, is God, yet, inasmuch as he is somewhat else
beside God, and in this whole dispensation acts not
as God, but as Mediator, not as the offended Ma¬
jesty, but as one interposing in favour of his offend¬
ing creatures, and this by virtue of his consent and
commission, who acts and appears always in that
character, he may properly be said to have this
power given him ; he may reign as God, with power
unlimited, and yet may reign as Mediator, with a
power delegated, and limited to these particular
purposes. (2.) That this delegated royalty must
some time be delivered up. to the Father, from whom
it was received, ( v . 24.) for it is a power received
for particular ends and purposes ; a power to govern '
and protect his church till all the members of it be \
gathered in, and the enemies of it for ever be sub¬
dued and destroyed, v. 25, 26. And when these ends
shall be obtained, there is no need that the power
and authority should be continued. The Redeemer
must reign till his enemies be destroyed, and the
salvation of his church and people be accomplished ;
and when this end is attained, then will he deliver
up the power which he had only for this purpose ;
though he may continue to reign over his glorified
church and body in heaven ; and in this sense it may
notwithstanding be said, that he shall reign for ever
and ever ; (Rev. 11. 15.) that he shall reign over the
house of Jacob for ever, and of his kingdo?n there
shall be no end ; (Luke 1. 33.) that his dominion is
an everlasthig dominion, which shall not pass away,
Dan. 7. 14. See also Mic. 4. 7. (3.) The Redeemer
shall certainly reign till the very last enemy of his
people be destroyed, till death itself be abolished,
till his saints revive, and recover perfect life, never
to be in fear or danger of dying any more. He shall
have all power in heaven and earth till then; he
who loved us, and gave himself for us, and washed
us from our sins in his own blood; he who is so
nearly related to us, and so much concerned for us.
What support should this be to his saints in every
hour of distress and temptation ? He is alive, who
was dead, and liveth for ever, and doth reign, and
will continue to reign, till the redemption of his
people be completed, and the utter ruin of their
enemies effected. (4.) When this is done, and all
things are put under his feet, then shall the Son be¬
come subject to him. that put all things under him,
that God may be all in all, v. 28. The meaning of
which I take to be, That then the Man Christ Jesus,
who has appeared in so much majesty during the
whole administration of this kingdom, shall appear,
upon the giving it up, to be a Subject of the Father.
Things are in scripture many times said to be, when
they are manifested and made to appear ; and this
delivering up the kingdom will make it manifest,
that he who appeared in the majesty of the sove¬
reign King, was, during this administration, a sub¬
ject of God. The glorified humanity of our Lord
Jesus Christ, with all the dignity and power con¬
ferred on it, was no more than a glorious creature.
This will appear when the kingdom shall be deli¬
vered up ; and it will appear to the divine glory,
that God may be all in all, that the accomplishment
of our salvation may appear all over divine, and God
alone may have the honour of it. Note, Though the
human nature must be employed in the work of our
i redemption, yet God was all in all in it. It was the
Ford's doing, and should be marvellous in our eyes
III. He argues for the resurrection, from the cast
of those who were baptized for the dead; ( v . 29.)
What shall they do, who are baptized for the dead,
if the dead rise not at all? Why are they baptized
for the dead ? What shall they do, if the dead rise
not ? What have they done ? How vain a thing hath
their baptism been ! Must they stand by it, or re¬
nounce it ; why are they baptized for the dead, if
the dead rise not ? t nr if t Zv ytx.pZv. But what is this
baptism for the dead ? It is necessary to be known,
that the apostle’s argument may be understood ;
whether it be only argumentum ad hominem, or acl
rem ; that is, whether it conclude for the thing in
dispute universally, or only against the particular
persons who were baptized for the dead. But who
shall interpret this very obscure passage, which,
though it consists of no more than three words, be¬
side the articles, has had more than three times
three senses put on it by interpreters ? It being not
agreed, what is meant by baptism ; whether it be to
be taken in a proper or figurative sense ; and if in
a proper sense, whether it be to be understood of
! Christian baptism properly so called, or some other
\ ablution. And as little is it agreed; who are the
dead, or in what sense the preposition CFip is to be
taken. Some understand the dead, of our Saviour
himself ; vide Whitby in loc. Why are persons bap¬
tized in the name of a dead Saviour, a Saviour who
remains among the dead, if the dead rise not ? But
it is, I believe, an instance perfectly singular, for
oi vmpo't to mean no more than one dead person ; it is
a significat ion which the words have no where else.
And the oi ySoowT/^o^evo/ ( the baptized) seem plainly
to mean some particular persons, not Christians in
general ; which yet must be the signification, il the
oi vtupo) ( the dead ) be understood of our Saviour.
Some understand the passage of the martyrs ; Why
do they suffer martyrdom for their religion ? This
is sometimes called the baptism of blood bv the an¬
cients, and, by our Saviour himself, baptism inde¬
finitely, Matt. 20. 22. Luke 12. 50. But in what sense
can they that die martyrs for their religion, be said
to be baptized, that is, die martyrs for the dead ?
Some understand it of a custom that was observed,
as some of the ancients tell us, among many who
professed the Christian name in the first ages, of
baptizing some in the name and stead of catechu¬
mens dying without baptism. But this savoured of
such superstition, that, if the custom had prevailed
in the church so soon, the apostle would hardly have
mentioned it, without signifying a dislike of it. Some
understand it of baptizing over the dead, which was
a custom, they tell us, that early obtained ; and this
to testify their hope of the resurrection. This sense
is pertinent to the apostle’s argument, but it appeal’s
not that anv such practice was in Use in the apostle’s
time. Others understand it of those who have been
baptized for the sake, or on occasion, oi the martyrs,
that is, the constancy with which they died for their
religion. Some were doubtless converted to Chris¬
tianity, by observing this : and it would have been
a vain thing for persons to have become Christians
upon this motive, if the martyrs, by losing their
lives for religion, became utterly extinct, and were
to live no more. But the church at Corinth had
not, in all probability, suffered much persecution
at this time, or seen many instances of martyrdom
among them, nor had many converts been made by
I. CORINTHIANS, XV.
the constancy and firmness which the martyrs dis¬
covered. Not to observe, that oi vtxpoi seems to be
too general an expression, to mean only the martyr¬
ed dead. It is as easy an explication of the phrase,
as any I have met with, and as pertinent to the ar¬
gument, to suppose the oi vfy.fi) to mean some among
the Corinthians, who had been taken off by the hand
of God. We read, that many were sickly among
them , and many slefit, ( ch . 11. 38.) because of their
disorderly behaviour at the Lord’s table. These
executions might terrify some into Christianity ; as
the miraculous earthquake did the jailer, Acts 16.
29, 30, &c. Persons baptized on such an occasion,
might be properly said to be baptized for the dead,
that is, on their account. And the oi ^onTn^o/utvoi
(the baptized) and the oi vmpo) ( the dead) answer to
one another; and upon this supposition the Corin¬
thians could not mistake the apostle’s meaning.
“Now,” says he, “what shall they do, and why
were they baptized, if the dead rise not ? You have
a general persuasion that these men have done right,
and acted wisely, and as they ought, on this occa¬
sion ; but why, if the dead rise not, seeing they may
perhaps hasten their death, by provoking a jealous
God, and have no hopes beyond it ?” But whether
this be the meaning, or whatever else be, doubtless
the apostle’s argument was good, and intelligible to
the Corinthians. And his next is as plain to us.
IV. He argues from the absurdity of his own and
other Christians’ conduct, upon this supposition ;
1. It would be a foolish thing for them to run so
many hazards ; (v. 30.) “ Why stand we in jeopardy
every hour? \Y hy do we expose ourselves to con¬
tinual peril ; we Christians, especially we apostles ?”
Every one knows that it was dangerous being a
Christian, and much more a preacher and apostle,
at that time ; “Now,” says the apostle, “ what fools
are we, to run these hazards, if we have no better
hopes beyond death ; if, when we die, we die wholly,
and revive no more?” Note, Christianity were a
foolish profession, if it proposed no hopes beyond
this life, at least in such hazardous times as attended
the first profession of it ; it required men to risk all
the blessings and comforts of this life, and to face
and endure all the evils of it, without any future
prospects. And is this a character of his religion,
fit for a Christian to endure ? And must he not fix
this character on it, if he gives up his future hopes,
and denies the resurrection of the dead ? This argu¬
ment the apostle brings home to himself ; “ I pro¬
test ,” says lie, “ by your rejoicing in Christ Jesus,
by all the comfort of Christianity, all the peculiar
succours and supports of our holy faith, that I die
daily," v. 31. He was in continual danger of death,
and carried his life, as we say, in his hand. And
why should he thus expose himself, if he had no
hopes after life ? To live in daily view and expecta¬
tion of death, and yet have no’prospect beyond it,
must be very heartless and uncomfortable ; and his
case, upon this account, a very melancholy one. He
had need be very well assured of the resurrection of
the dead, or he was guilty of extreme weakness, in
hazarding all that was dear to him in this world, and
his life into the bargain. He had encountered verv
great difficulties, and fierce enemies ; he had fought
with beasts at F.phesus, (v. 32.) and was in danger
of being pulled to pieces by an enraged multitude,
stirred up by Demetrius and the other craftsmen ;
(Acts 19. 28. ) though some understand this literally
of Paul’s being exposed to fight with wild beasts in
the amphitheatre, at a Roman show in that city.
And Nicephorus tells a formal story to this purport,
and of the miraculous complaisance of the lions to
him when they came near nim. But so remarkable
a trial and circumstance of his life, methinks, would
not have been passed over by Luke, and much less
by himself, when he gives us so large and particular
Vol. vi. — 3 N
•165
detail of his sufferings, 2 Cor. 11 24, ad Jin. When
he mentions that he was five times scourged of’ the
Jews, thrice beaten with rods, once stoned, thrice
shipwrecked, it is strange that he should not have
said that he was once exposed to fight with the
beasts. I take it, therefore, that this fighting with
beasts is a figurative expression ; the beasts intend¬
ed were men of a fierce and ferine disposition, and
this refers to the passage above cited. “Now,” says
he, “what advantage have I from such contests,
if the dead rise not ? Why should I die daily, ex¬
pose myself daily to the danger of dying by violent
hands, if the dead rise not ? And if post mortem nihil
— if I am to perish by death, and expect nothing
after it, could any thing be more weak ?” Was Paul
so senseless? Had he given the Corinthians any-
ground to entertain such a thought of him ? If he
had not been well assured that death yvould have
been to his advantage, would he, in this stupid man¬
ner, have thrown away his life ? Could any thing
but the sure hopes of a better life after death have
extinguished the love of life in him to this degree ?
“ What advantagcth it me, if the dead rise not ?
What can I propose to myself?” Note, It is very
lawful and fit for a Christian to propose advantage
to himself by his fidelity to God. Thus did Paul.
Thus did our blessed Lord himself, Heb. 13. 2. And
thus we are bid to do after his example, and have
our fruit to holiness, that our end may be everlast¬
ing life. This is the very end of our faith, even the
salvation of our souls; ('l Pet. 1. 9.) not only yvhat
it will issue in, but what we should aim at.
2. It would be a much wiser thing to take the
comforts of this life ; Let us eat and drink, for to¬
morrow we die ; ( v . 32. ) let us turn epicures. Thus
this sentence means in. the prophet, Isa. 22. 13. Let
us even live like beasts, if we must die like them.
This would be a wiser course, if there be no resur¬
rection, no after-life, or state, than to abandon all
the pleasures of life, and offer and expose ourselves
to all the miseries of life, and live in continual peril
of perishing by savage rage and cruelty. This pas¬
sage also plainly implies, as I have hinted above,
that those who denied the resurrection among the
Corinthians, were perfect Sadducees, of whose prin¬
ciples we have this account in the holy writings, that
they say, There is no resurrection, neither angel nor
spirit, (Acts 23. 8.) that is, “ Man is all body, there
is nothing in him to survive the body, nor will that,
when once he is dead, ever revive again.” Such
Sadducees were the men against whom the apostle
argues; otherwise his arguments had no force in
them ; for, though the body should never revive,
yet, as long as the mind survived it, he might have
much advantage from all the hazards he ran for
Christ’s sake. Nay, it is certain that the mind is to
be the principal seat and subject of the heavenly
glory and happiness. But if there be no hopes after
death, would not every wise man prefer an easy
comfortable life before such a wretched one as the
apostle led ; nay, and endeavour to enjoy the com¬
forts of life as fast as possible, because the continu¬
ance of it is short ? Note, Nothing but the hopes of
better things hereafter can enable a man to forego
all the comforts and pleasures here, and embrace
poverty, contempt, misery, and death. Thus did the
apostles and primitive Christians ; but how wretch¬
ed was their case, and how foolish their conduct, it
they deceived themselves, and abused the world with
vain and false hopes !
V. The apostle closes his argument with a cau¬
tion, exhortation, and reproof.
1. A caution against the dangerous conversation
of bad men, men of loose lives and principles ; Te
not deceived, says he; evil communications corrupt
good manners, v. 33. Possibly, some of those who
said that there was no resurrection of the dead.
1G6 I. CORINTHIANS, XV.
were men ui muse lives, and endeavoured to counte¬
nance their vicious practices by so corrupt a prin¬
ciple ; and had that speech often in their mouths,
Let us eat and drink, for to-morrow we die. Now,
the apostle grants that the talk was to the purpose,
if there were no future state. But having confuted
their principle, he now warns the Corinthians how
dangerous such men’s conversation must prove.
He tells them that they would, probably, be cor¬
rupted by them, and fall in with their course of life,
it they gave into their evil principles. Note, Bad
company and conversation are likely to make bad
men. Those who would keep their innocence, must
keep good company. Error and vice are infectious;
and if we would avoid the contagion, we must keep
clear of those who have taken it. He that walketh
with wise tnen, shall be wise ; but a companion of
fools shall be destroyed, Prov. 13. 20.
2. Here is an exhortation to break off their sins,
and rouse themselves, and lead a more holy and \
righteous life, -v. 34. Awake to righteousness, or
awake righteously, 'uv^xn Smxim, and sin not, or
sin no more. “ Rouse yourselves, break off your sin
by repentance : renounce and forsake every evil i
way, correct whatever is amiss, and do not, by sloth :
and stupidity, be led away into such conversation and I
principles as will sap your Christian hopes, and cor¬
rupt your practice.” The disbelief of a future state
destroys all virtue and piety. But the improvement
to be made of the truth, is, to cease from sin, and
set ourselves to the business of religion, and that in
good earnest. If there will be a resurrection and a
future life, we should live and act as those who be¬
lieve it ; and should not give into such senseless and
sottish notions as will debauch our morals, and ren¬
der us loose and sensual in our lives.
3. Here is a reproof, and a sharp one, to some at
least, among them ; Some of you have not the know¬
ledge of God ; I speak this to your shame. Note, It
is a shame in Christians, not to have the knowledge
of God. The Christian religion gives the best infor¬
mation that can be had about God, his nature, and
grace, and government. They who profess this re¬
ligion, reproach themselves, by remaining without
the knowledge of God : for it must be owing to their
own sloth, and slight of God, that they are ignorant
of him. And is it not a horrid shame tor a Christian
to slight God, and be so wretchedly ignorant in mat¬
ters that so nearly and highly concern him ? Note
also, It must be ignorance of God, that leads men
into the disbelief of a resurrection and future life.
Those who know God, know that he will not aban¬
don his faithful servants, leave them exposed to such
hardships and sufferings, without any recompense or
reward. They know he is not unfaithful or unkind,
to forget their labour and patience, their faithful
services and cheerful sufferings, or let their labour
be in vain. But I am apt to think that the expres¬
sion has a much stronger meaning ; that there were
atheistical people among them, who hardly owned a
God, or one who had any concern with, or took cog¬
nizance of, human affairs. These were indeed a
scandal and shame to any Christian church. Note,
Real atheism lies at the bottom of men’s disbelief of
a future state. They who own a God and a provi¬
dence, and observe how unequal the distributions of
the present life are, and how frequently the best
men fare worst, can hardly doubt an after state,
where every thing will be set to rights.
35. But some man will say, How are the
dead raised up ? And with what body do
they come? 36. Thou fool! that which
thou sowest, is not quickened, except it die :
37. And that which thou sowest, thou sow¬
est not that body that shall bo, but bare
grain, it may chance of wheat, or of some
other grain: 33. But God giveth it a body
as it hath pleased him, and to every seed
its own body. 39. All flesh is not the same
flesh: but there is one kind of flesh of men,
another flesh of beasts, another of fishes,
and another of birds. 40. There are also
celestial bodies, and bodies terrestrial: but
the glory of the celestial is one, and the
glory of the terrestrial is another. 41. There
is one glory of the sun, and another glory
of the moon, and another glory of the stars;
for one star differeth from another star in
glory. 42. So also is the resurrection of
the dead. It is sown in corruption ; it ia
raised in incorruption: 43. It is sown in
dishonour; it is raised in glory: it is sown
in weakness; it is raised in power: 44. It
is sown a natural body; it is raised a spi¬
ritual body. There is a natural body, and
there is a spiritual body. 45. And so it is
written, The first man Adam was made a
living soul; the last Adam was made a
quickening spirit. 46. Howbeit, that was
not first, which is spiritual, but that which
is natural; and afterward that which is spi¬
ritual. 47. The first man is of the earth,
earthy: the second man is the Lord from
heaven. 48. As is the earthy, such are
they also that are earthy: and as is the
•! heavenly, such are they also that are hea¬
venly. 49. And as we have borne the
image of the earthy, we shall also bear the
image of the heavenly. 50. Nowr this I say,
brethren, that flesh and blood cannot in¬
herit the kingdom of God; neither doth cor¬
ruption inherit incorruption.
The apostle comes now to answer a plausible and
principal objection against the doctrine of the resur
rection of the dead ; concerning which, observe the
proposal of the objection ; Some man will say, How
are the dead raised up ? And with what body do
they come? v. 35. The objection is plainly two
fold. 1. How are they raised up ? that is, “ By
what means ? How can they be raised ? What power
is equal to this effect ? It was an opinion that pre¬
vailed much among the heathens, and the Saddu-
cees seem to have been in the same sentiment, that
it was not wthin the compass of divine power, mor-
tales seternitate donare, aut revocare defunctos — to
make mortal men immortal, or revive and restore
the dead. Such sort of men they seem to have been,
who among the Corinthians denied the resurrection
of the dead, and object here, “ How are they raised?
How should they be raised ? Is it not utterly im¬
possible ?” 2. The other part of the objection is
about the quality of their bodies, who shall rise ;
“ With what body will they come? Will it be with
the same body ; with like shape, and form, and sta¬
ture, and members, and qualities, or various ?” The
former objection is that of those who opposed the
doctrine, the latter the inquiry of curious doubters.
(1.) To the first, the apostle answers, by telling
I them this was to be brought about by divine power,
467
I. CORINTHIANS, XV.
that very power which they had all observed to do
somewhat very like it, year after year, in the death
and revival of the corn ; and therefore it was an ar¬
gument of great weakness and stupidity, to doubt
whether the resurrection of the dead might not be
effectual by the same power; Thou fool l that which
thou sowest is not quickened , unless it die, v. 36. It
must first corrupt, before it will quicken and spring
up. It not only sprouts after it is dead, but it must
die, that it may live. And why should any be so
foolish as to imagine, that the man once dead cannot
be made to live again, by the same power which
every year brings the dead grain to life l This is the
substance of what he answers to the first question.
Note, It is a foolish thing to question the divine
power to raise the dead, when we see him every
day quickening and reviving things that are dead.
(2. ) But he is longer in answering to the second
inquiry.
He begins, [I.] By observing, that there is a
change made in the grain that is sown ; It is not that
body which shall be that is sown, but bare grain of
wheat or barley, &c. ; but God gives it such a body
as he will, and in such way as he will, only so as to
distinguish all kinds from each other. Every seed
sown has its / irofier body, is constituted of such ma¬
terials, and figured in such a manner, as are proper
for it, proper to that kind. This is plainly in the
divine power, though we no more know how it is
done, than we know how a dead man is raised to
life again. It is certain, the grain undergoes a great
change, and it & intimated in this passage ; and so
will the dead, when they rise again, and live again,
in their bodies, after death.
[2.] He proceeds hence to observe, that there is
a great deal of variety among other bodies, as there
is among plants : as, First, In bodies of flesh ; All
flesh is not the same ; that of men is of one kind,
that of beasts another, another that of fishes, and
that of birds another, v. 39. There is a variety in
all the kinds, and somewhat peculiar in every kind,
to distinguish it from the other. Secondly, In bodies
celestial and terrestrial, there is also a difference ;
and what is for the glory of one, is not for the other ;
for the true glory of every being consists in its fitness
for its rank and state. Earthly bodies are not adapt¬
ed to the heavenly regions, nor heavenly bodies
fitted to the condition of earthly beings. Nay,
Thirdly, There is a variety of glory among heavenly
bodies themselves ; There is one glory of the sun,
and another glory of the moon, and another glory
of the stars ; for one star differs from another stay-
in glory, v. 41. All this is to intimate to us, that
the bodies of the dead, when they rise, will be so
far changed, that they will be fitted for the heavenly
regions ; and that there will be a variety of glories
among the bodies of the dead, when they shall be
raised, as there is among the sun, and moon, and
stars, nay, among the stars themselves. All this
carries an intimation along with it, that it must be
as easy to divine power to raise the dead, and re¬
cover their mouldered bodies, as out of the same
materials to form so many kinds of flesh and plants,
and, for aught we know, celestial bodies as well as
terrestrial ones. The sun and stars may, for aught
we know, be composed of the same materials as the
earth we tread on, though so much refined and
changed by the divine skill and power. And can
he, out of the same materials, form such various be¬
ings, and yet not be able to raise the dead ? Having
thus prepared the way, he comes,
[3.] To speak directlv to the point ; So also, says
he, is the resurrection of the dead ; so, as the plant
growing out of the putrefied grain, so as no longer
to be a terrestrial but a celestial body, and varying
in glory from the other dead, who are raised, as one
star does from another. But he specifies some par¬
ticulars ; as, First, It is sown in corruption, it. is
raised in incorruption. It is sown. Burying the
dead is like sowing them, it is like committing the
seed to the earth, that it may spring out of it again.
And our bodies, which are sown, are corruptible,
liable to putrefy and moulder, and crumble to dust ;
but when we rise, they will be out of the power of
the grave, and never more be liable to corruption.
Secondly, It is sown in dishonour, it is raised in
glory. Our’s is at present a vile body, Philip. 3. 21.
Nothing is more loathsome than a dead body; it is
thrown into the grave as a despised and broken ves¬
sel, in which there is no pleasure. But at the resur¬
rection a glory will be put upon it ; it will be made
like the glorious body of our Saviour; it will be
purged from all the dregs of earth, and refined into
an etherial substance, and shine out with a splen¬
dour resembling his. Thirdly, It is sown in weak¬
ness, it is raised in power. It is laid in the earth, a
poor helpless thing, wholly in the power of death,
deprived of all vital capacities and powers, of life
and strength : it is utterly unable to move or stir.
But when we rise, our bodies will have heavenly
life and vigour infused into them ; they shall be hale,
and firm, and durable, and lively, and liable no more
to any infirmity, weakness, or decay. Fourthly, It
is sown a natural, or animal body, ^.u^/xcv, a
body fitted to the low condition, and sensitive plea¬
sures and enjoyments, of this life, which are all
gross in comparison of the heavenly state and enjoy¬
ments. But when we rise, it will be quite other¬
wise ; our body will rise spiritual. Not that body
will be changed into spirit : this would be a contra¬
diction in our common conceptions; it would be as
much as to say, Body changed into what is not body,
matter made immaterial. The expression is to be
understood comparatively. We shall at the resur¬
rection have bodies purified and refined to the last
degree, made light and agile ; and though they are
not changed into spirit, yet made fit to be perpetual
associates of spirits made perfect. And why should
it not be as much in the power of God to raise in¬
corruptible, glorious, lively, spiritual bodies, out of
the ruins of those vile, corruptible, lifeless, and ani¬
mal ones, as first to make matter out of nothing, and
then, out of the same mass of matter, produce such
variety of beings, both in earth and heaven? To
God all things are possible ; and this cannot be im¬
possible.
[4.] He illustrates this by a comparison of the first
and second Adam ; There is an natural body, says
he, and there is a spiritual body ; and then goes into
the comparison, in several instances. First, As we
have our natural body, the animal body we have in
this world, from the first Adam, we expect our spi¬
ritual body from the second. This is implied in the
whole comparison. Secondly, This is but consonant
to the different characters these two persons bear ;
The first Adam was made a living soul, such a be¬
ing as ourselves, and with a power of propagating
such beings as himself, and conveying to them a
nature and animal body like his own, but none other,
nor better. The second Adam is a quickening Spi¬
rit ; he is the Resurrection and the Life, John 11.
25. He hath life in himself, and quickeneth whom
he will, John 5. 20, 21. The first man was of the
earth, made out of the earth, and was earthy; his
body was fitted to the region of his abode: but the
second Adam Is the Lord from heaven; he who
came down from heaven, and giveth life to the world ;
(John 6. 33.) he who came down from heaven, and
was in heaven at the same time; (John 3. 13.) the
Lord of heaven and earth. If the first Adam could
communicate to us natural and animal bodies, cannot
the second Adam make our bodies spiritual ones *
If the deputed lord ofvthis lower creation c'vild do
the one, cannot the Lord from heaven, the Lord o
468
I. CORINTHIANS, XV.
heaven and earth, do the other ? Thirdly , We must
first have natural bodies from the first Adam, before
we can have spiritual bodies from the second ; ( v .
49.) we must bear the image oj the earthy, before we
can bear the image of the heavenly. Such is the es¬
tablished order of Providence. We must have weak,
frail, mortal bodies by descent from the first Adam,
before we can have lively, spiritual, and immortal
ones by the quickening power of the second. We
must die, before we can live to die no more. Fourth¬
ly, Yet if we are Christ’s, true believers in him, (for
this whole discourse relates to the resurrection of
the saints,) it is as certain that we shall have spi¬
ritual bodies as it is now that we have natural or
animal ones. By these we are as the first Adam,
earthy, we bear his image ; by those we shall be as
the second Adam, have bodies like his own, heaven-
ly, and so bear his image. And we are as certainly
intended to bear the one, as we have borne the
other. As sure therefore as we have had natural
bodies, we shall have spiritual ones. The dead in
Christ shall not only rise, but shall rise thus glori¬
ously changed.
[5.] He sums up this argument, by assigning the
reason of this change ; (x>. 50. ) JVow this I say, that
flesh and blood cannot inherit the kingdom of God ;
nor doth corruption inherit incorruption. The natu¬
ral body is flesh and blood, consisting of bones, mus¬
cles, nerves, veins, arteries, and their several fluids ;
and as such, it is of a corruptible frame and form,
liable to dissolution, to rot and moulder. But no
such thing shall inherit the heavenly regions; for
this were for conniption to inherit incorruption,
which is little better than a contradiction in terms.
The heavenly inheritance is incorruptible, and never
fadeth away, 1 Pet. 1. 4. How can this be possessed
by flesh and blood, which is corruptible and will fade
away ? It must be changed into ever-during sub¬
stance, before it can be capable of possessing the
heavenly inheritance. The sum is, that the bodies
of the saints, when they shall rise again, will be
greatly changed from what they are now, and much
for the better. They are now corruptible, flesh and
blood, they will be then incorruptible, glorious, and
spiritual bodies, fitted to the celestial world and
state, where they are ever afterward to dwell, and
have their eternal inheritance.
51. Behold, I shew you a mystery; We
shall not all sleep, but we shall all be chang¬
ed, 52. In a moment, in the twinkling of
an eye, at the last trump; (for the trumpet
shall sound ;) and the dead shall be raised
incorruptible, and we shall be changed.
53. For this corruptible must put on in¬
corruption, and this mortal must put on im¬
mortality. 54. So when this corruptible
shall have put on incorruption, and this
mortal shall have put on immortality, then
shall be brought to pass the saying that is
written, Death is swallowed up in victory.
55. O death, where is thy sting ? O grave,
where is thy victory ? 56. The sting of
death is sin ; and the strength of sin is the
law. 57. But thanks be to God, who giv-
eth us the victory through our Lord Jesus
Christ.
To confirm what he had said of this change, he
here,
I. Tells them what had Been concealed from, or
unknown to them, till then— that all the saints should
not die, but all would lie changed. They that are
alive at our Lord’s coming, will be caught up into
the clouds, without dying, 1 Thess. 4. 11. But it is
plain from this passage, that it will not be without
changing from corruption to incorruption. The
frame of their living bodies shall be thus altered, as
well as those that are dead ; and this in a moment,
in the twinkling of an eye, v. 52. What cannot Al¬
mighty Power effect l That Power that calls the
dead into life, can surely thus soon and suddenly
change the living ; for changed they must be as well
as the dead ; because flesh and blood cannot inherit
the kingdom of God. This is the mystery which
the apostle shews the Corinthians ; Behold', 1 shew
you a mystery ; or bring into open light a truth dark
and unknown before. Note, There are many m\ s-
teries shewn to us in the gospel ; many truths, that
before were utterly unknown, are there made
known ; many truths, that were but dark and ob¬
scure before, are there brought into open day, and
plainly revealed ; and many things are in part re¬
vealed, that will never be fully known, nor perhaps
clearly understood. The apostle here makes known
a truth unknown before, which is, that the saints,
living at our Lord’s second coming, will not die, but
be changed ; that this change will be made in a mo¬
ment, in the twinkling of an eye, and at the sound
of the last trump ; for, as he tells us elsewhere, the
Lord himself shall descend with a shout, with the
voice of the archangel, and with the trump of God ;
(1 Thess. 4. 16.) so here, the trumpet must sound.
It is the loud summons of all the living and all the
dead, to come and appear at the tribunal of Christ.
At this summons the graves shall open, the dead
saints shall rise in an incorruptible state, v. 52.
II. He assigns the reason of this change ; (i>. 53.)
For this corruptible must put on incorruption, and
this mortal must put on immortality. How other¬
wise could the man be a fit inhabitant of the incor¬
ruptible regions, or be fitted to possess the eternal
inheritance ? How can that which is corruptible
and mortal, enjoy what is incorruptible, permanent,
and immortal ? This corruptible body mus. be made
incorruptible, this mortal body must be changed in¬
to immortal, that the man may be capable of enjoy¬
ing the happiness designed for him. Note, It is this
corruptible that must put on incorruption ; the de¬
molished fabric that must be reared again. What
is sown must be quickened. Saints will come in their
own bodies, (v. 38. ) not in other bodies.
III. He lets us know what will follow upon this
change of the living and dead in Christ ; Then shall
be brought to pass that saying. Death is swallowed
up in victory ; or, He will swallow up death in vic¬
tory, Isa. 25. 8. For mortality shall be then s*val-
lowed up in life, (2 Cor. 5. 4.) and death perfectly
subdued and conquered, and saints for ever deliver¬
ed from its power. Such a conquest shall be ob¬
tained over it, that it shall for ever disappear in
those regions to which our Lord will bear his risen
saints. And therefore will the saints hereupon sing
their imvlKiey, their song of triumph. Then, when
this mortal shall have put on immortality, will death
be swallowed up, for ever swallowed up, tit tixot.
Christ hinders it from swallowing his saints when
they die ; but when they are risen again, death shall,
as to them, be swallowed for ever. And upon this
destruction of death will they break out into a song
of triumph.
1. They will glory over death as a vanquished ene¬
my, and insult this great and terrible destroyer ;
“ O death, where is thy sting? Where is now thy
sting, thy power to hurt ? What mischief hast thou
done us ? We are dead ; but behold, we live again,
and shall die no more. Thou art vanquished and
disarmed, and we are out of the reach of thy deadly
dart. Where now is thy 'fatal artillery, thy stores of
I. CORINTHIANS, XV.
death ? We fear no further mischiefs from thee, nor
heed thy weapons, but defy thy power, and despise
thy wrath. And, O grave, where is thy victory ?
Where is now thy victory ? What is become of it ?
Where are the spoils and trophies of it? Once we
were thy prisoners, but the prison-doors are burst
open, the locks and bolts have been forced to give
way, and our shackles are knocked off, and we are
for ever released : captivity is taken captive : the
imaginary victor is conquered, and forced to resign
his conquest, and release his captives: thy triumphs,
grave, are at an end : the bonds of death are loosed,
and we are at liberty, and are never more to be hurt
by death, or imprisoned in the grave.” In a moment,
the power of death, and the conquests and spoils of
the grave, are gone ; and, as to the saints, the very
signs of them will not remain. Where are they ?
Thus will they raise themselves, when they become
immortal, to the honour of their Saviour, and the
praise of divine grace : they shall glory over van¬
quished death.
2. The foundation for this triumph is here inti¬
mated, (1.) In the account given whence death had
its power to hurt ; The sting of death is sin, which
gives venom to his dart, which only puts it into the
power of death to hurt and kill, bin unpardoned,
and nothing else, can keep any under his power.
And the strength of sin is the law ; it is the divine
threatening against the transgressors of the law, the
curse there denounced, that gives power to sin.
Note, Sin is the parent of death, and gives it all its
hurtful power. By one man sin entered into the
world, and death by sin, Rom. 5. 12. It is its cursed
progeny and offspring. (2.) In the account given of
the victory saints obtain over it through Jesus Christ,
v. 57. The sting of death is sin ; but Christ, by dy¬
ing, has taken out this sting ; he has made atone¬
ment for sin, he has obtained remission of it. It may
hiss therefore, but it cannot hurt. The strength of
sin is the law ; but the curse of the law is removed
by our Redeemer’s becoming a Curse for us. So
that sin is deprived of its strength and sting, through
Christ, that is, by his incarnation, suffering, and
death. Death may seize a believer, but cannot sting
him, cannot hold him in his power. There is a day
coming, when the grave shall open, the bands of
death be loosed, the dead saints revive, and become
incorruptible and immortal, and put out of the reach
of death for ever. And then will it plainly appear,
that, as to them, death will have lost its strength
and sting ; and all by the mediation of Christ, by his
dying in their room. By dying, he conquered death,
and spoiled the grave ; and, through faith in him,
believers become sharers in his conquests. They
often rejoice before-hand, in the hope of his victory ;
and when they rise glorious from the grave, will
boldly triumph over death. Note, It is altogether
owing to the grace of God in Christ, that sin is par¬
doned, and death disarmed. The law puts arms into
the hand of death, to destroy the sinner ; but pardon
of sin takes away this power from the law, and de¬
prives death of its strength and sting. It is by the
grace of God, through the redemption which is in
Christ Jesus, that we are freely justified, Rom. 3.
24. It is no wonder, therefore, (3.) If this triumph
of the saints over death should issue in thanksgiving
to God ; Thanks be to God, who giveth us the vic¬
tory through Christ Jesus our Lord, v. 57. The |
way to sanctifv all our joy, is to make it tributary to J
the praise of God. Then only do we enjoy our bless¬
ings and honours in a holy manner, when God has \
his revenue of glory out of it, and we are free to pay
it to him. And this really improves and exalts our
satisfaction. We are conscious at once of having
done our duty, and enjoyed our pleasure. And what
can be more joyous in itself, than the saints’ triumph
over dea when they shall rise again ? And shall
461*
they not then rejoice in the Lord, and be glad in the
God of their salvation ? Shall not their souls magnify
the Lord ? When he shewsswc/i wonders to the dead,
shall they not arise and / iraise him ? Ps. 88. 10.
Those who remain under the power of death, can
have no heart to praise ; but such conquests and tri¬
umphs will certainly tune the tongues of the saints
to thankfulness and praise ; praise for the victory,
(it is great and glorious in itself,) and for the means
whereby it is obtained — it is given of God through
Christ Jesus; a victory obtained not by our power,
but the power of God ; not given because we are
worthy, out because Christ is so, and has by dying
obtained this conquest for us. Must not this cir¬
cumstance endear the victory to us, and heighten
our praise to God ? Note, How many springs of joy
to the saints, and thanksgiving to God, are opened
by the death and resurrection, the sufferings and
conquests, of our Redeemer ! With what acclama¬
tions will saints rising from the dead applaud him !
How will the heaven of heavens resound his praises
for ever ! Thanks be to God, will be the burthen of
their song ; and angels will join the chorus, and de¬
clare their consent with a loud Amen, Hallelujah.
58. Therefore, my beloved brethren, be
ye steadfast, unmoveable, always abound¬
ing in the work of the Lord, forasmuch as
ye know that your labour is not in vain in
the Lord.
In this verse we have the improvement of the
whole argument, in an exhortation, enforced by a
motive resulting plainly from it.
I. An exhortation, and this threefold. 1. That
they should be steadfast — (J'pBoi, firm, fixed in the
faith of the gospel, that gospel which he had preach¬
ed, and they had received, That Christ died for our
sins, and rose again the third day, according to the
scriptures, (i\ 3, 4.) and fixed in the faith of the
glorious resurrection of the sanctified dead, which,
as he had shewn, had so near and necessary a con¬
nexion with the former. “Do not let your belief
of these truths be shaken or staggered. They are
most certain, and of the last importance.” Note,
Christians should be^ steadfast believers of this great
articTeTbf the resui-reCtron of the dead. It is evi¬
dently founded on the death of Christ. Because he
lives, his servants shall live also, John 14. 19. And
it is of the last importance ; a disbelief of a future
life will open a way to all manner of licentiousness,
and corrupt men’s morals to the last degree. It will
be easy and natural from hence to infer, that we may
live like beasts, and eat and drink, for to-morrow
we die. 2. He exhorts them to be unmoveable , in
their hope and expectation of this great privilege,
of being raised incorruptible and immortal. Chris¬
tians should not be moved away from this hope of the
gospel, (Col. 1. 23.) this glorious and blessed hope ;
they should not renounce or resign their comfortable
expectations. They are not vain, but solid hopes,
built upon sure foundations, the purchase and power
of their risen Saviour, and the promise of God, to
whom it is impossible to lie ; hopes that shall be
their most powerful supports under all the pressures
of life, the most effectual antidotes against the fears
of death, and the most quickening motives to dili¬
gence and perseverance in Christian duty. Should
they part with these hopes ? Should they suffer
them to be shaken ? Note, Christians should live
in the most firm expectation of a blessed resurrec¬
tion. This hope should be an anchor to their souls,
firm and sure, Heb. 6. 19. 3. He exhorts them to
abound in the work of the J^ord, and that always, in
the Lord’s service, in obeying the Lord’s commands.
They should be diligent and persevering herein.
470
I. CORINTHIANS, XVI.
and going ever on toward perfection ; they should be '
continually making advances in true piety, and ready
and apt for every good work. The most cheerful
duty, the greatest diligence, the most constant per¬
severance, become those who have such glorious
hopes. Can we too much abound in zeal and dili¬
gence in the Lord’s work, when we are secured of
such abundant recompenses in a future life ? What
vigour and resolution, what constancy and patience,
should those hopes inspire ! Note, Christians should
not stint themselves as to their growth in holiness,
but be always improving in sound religion, and
abounding in the work of the Lord.
II. The motive resulting from the former dis¬
course, is, that their labour shall not be in vain in
the Lord ; nay, they know it shall not. They have
the best grounds in the world to build upon ; they
have all the assurance that can rationally be expect¬
ed : as sure as Christ is risen, they shall rise ; and
Christ is as surelv risen as the Scriptures are true,
and the word of Clod. The apostles saw him after
his death, testified this truth to the world in the face
of a thousand deaths and dangers, and confirmed it
by miraculous powers received from him. Is there
any room to doubt a fact so well attested ? Note,
True Christians have undoubted evidence that their
labour will not be vain in the Lord ; not their most
diligent services, nor their most painful sufferings ;
they will not be in vain, not be vain and unprofit¬
able. Note, The labour of Christians will not be
lost labour ; they may lose for God, but they shall
lose nothing by him ; nay, there is more implied
than is expressed in this phrase. It means, that
thev shall be abundantly rewarded. He will never
be found unjust to forget their labour of love, Heb.
6. 10. Nay, he will do exceeding abundantly above
what they can now ask or think. Neither the ser¬
vices they do for him, nor the sufferings they endure
for him here, are worthy to be compared with the
joy hereafter to be revealed in them, Rom. 8. 18.
Note, They who serve God, have good wages ; they
cannot do too much, nor suffer too much, for so good
a Master. If they serve him now, they shall see
him hereafter ; if they suffer for him on earth, they
shall reign with him in heaven ; if they die for his
sake, they shall rise again from the dead, be crowned
with glory, honour, and immortality, and inherit
eternal life.
CHAP. XVI.
In this chapter, the apostle, I. Gives directions about some
charitable collection to be made in this church, for the
afflicted and impoverished churches in Judea, v. 1 . . 4. II.
He talks of making them a visit, v. 5. . 9. III. He com¬
mends Timothy to them, and tells them Apollos intended
to come to them, v. 10 . . 13. IV. He presses them to watch¬
fulness, constancy, charity, and to pay a due regard to all
who helped him and his fellow-labourers in their work, v.
14.. 19. V. After salutations from others, and his own, he
closes the epistle with a solemn admonition to them, and
his good wishes for them, v. 20, to the end.
K "Vr°\v concerning the collection for
T>l the saints, as I have given order to
the churches of Galatia, even so do ye. 2.
Upon the first day of the week, let every |
one of you lay by him in store, as God hath
prospered him, that there be no gatherings
when I come. 3. And when I come, whom¬
soever you shall approve by your letters,
them will I send to bring your liberality
unto Jerusalem. 4. And if it be meet that
1 go also, they shall go with me.
In this chapter, Paul closes this long epistle with
some particular matters of less moment ; but as all
was written by divine inspiration, it is all profitable
for our instruction. He begins with directing them
about a charitable collection on a particular occa¬
sion, the distresses and poverty of Christians in
Judea, which at this time were extraordinary, part¬
ly through the general calamities of that nation, and
partly through the particular sufferings to which
they were exposed. Now concerning this, observe,
I. How he introduces his direction. It was not a
peculiar service which he required of them ; he had
given the like orders to the churches of Galatia, v. 1.
He desired them only to conform themselves to the
same rules which he had given to other churches
on the like occasion. He did not desire that others
should be eased, and they burlhened, 2 Cor. 8. 13.
He also prudently mentions these orders of his to
the churches of Galatia, to excite emulation, and
stir them up to be liberal, according to their circum¬
stances, and the occasion. They who exceeded most
churches in spiritual gifts, and, as it is probable, in
worldly wealth, (see the argument,) surely would
not suffer themselves to come behind any in their
bounty to their afflicted brethren. Note, The good
examples of other Christians and churches should
stir in us a holy emulation. It is becoming a Chris¬
tian, not to bear to be outdone by a fellow-Christian
in any thing virtuous and praise-worthy, provided
this consideration only makes him exert himself, not
envy others : and the more advantages we have
above others, the more should we endeavour to ex¬
ceed them. The church of Corinth should not be
outdone in this service of love by the. churches of
Galatia, who do not appear to have been enriched
with equal spiritual gifts, or outward ability.
II. The direction itself. Concerning which, ob¬
serve,
1. The manner in which the collection was to be
made ; Every one nvas to lay by in store, ( v . 2. ) have
a treasury, or fund, with himself, for this purpose.
The meaning is, that he should lay by as he could
spare from time to time, and by that means make up
a sum for this charitable purpose. Note, It is a good
thing to lay up in store for good uses. They who
are rich in this world, should be rich in good works,
2 Tim. 6. 17, 18. The best way to be so, is, to ap¬
propriate of their income, and have a treasury for
this puipose ; a stock for the poor, as well as for
themselves : by this means they will be ready to
every good work as the opportunity offers ; and many
who labour with their own hands for a livelihood,
should so work, that they may have to give to him
that needeth, Eph. 4. 28. Indeed their treasury for
good works can never be very large ; (though, ac¬
cording to circumstances, it may considerably vary ;)
but the best way in the world for them to get a trea¬
sury for this purpose, is, to lay by from time to time,
as they can afford. Some of the Greek fathers right¬
ly observe here, that this advice was given for the
sake of the poorer among them. They were to lay
by from week to week, and not bring in to the com¬
mon treasury, that by this means their contributions
might be easy to themselves, and yet grow into a
fund for the relief of their brethren. “ Every little,”
as the proverb says, “would make a mickle. ” In-'
deed all our charity and benevolence should be free
and cheerful, and for that reason should be made as
easy to ourselves as may be. And what more likely
wav to make us easy in this matter, than thus to lay
by? We may cheerfully give when we know that
we can spare, and that we have been laying by in
store, that we may.
2. Here is the measure in which they are to lay
by — as God hath prospered them ; n dr • LcfZ'rzt, as
he has been prospered by Divine Providence ; as
God has been pleased to bless and succeed his la¬
bours and business. Note, All our business and labour
are that to us, which God is pleased to make them.
47]
1. CORINTHIANS, XVI.
It is not the diligent hand that will make rich by
itself, without the divine blessing, Prov. 10. 4, 22. t
Our prosperity and success are from God, and not
from ourselves ; and he is to be owned in all, and
honoured with all. It is his bounty and blessing to
which we owe all we have ; and whatever we have,
is to be used, and employed, and improved, for him.
His right to ourselves and all that is our’s, is to be
owned and yielded to him. And what argument
more proper to excite us to charity to the people and
children of God, than to consider all we have as his
gift, as coming from him ? Note, When God blesses
and prospers us, we should be ready to relieve and
comfort his needy servants ; when his bounty flows
forth upon us, we should not confine it to ourselves,
but let it stream out to others. The good we receive
from him, should stir us up to do good to others, to
resemble him in our beneficence ; and therefore the
more good we receive from God', the more we should
do good to others. They were to lay by as God had
blessed them ; in that proportion. The more they
had, through God’s blessing, gained by their busi¬
ness or labour, their traffic or work, the more they
were to lay by. Note, God expects that our benefi¬
cence to others should hold some proportion to hjs
bounty to us. All we have is from God ; the more
he gives, (circumstances being considered,) the more
he enables us to give, and the more he expects we
should give ; that we should give more than others
who are less able ; that we should give snore than
ourselves when we were less able. And on the other
hand, from him to whom God gives less, he expects
less. He is no tyrant or cruel taskmaster, to exact
brick without straw, or expect men shall do more
good than he gives ability. Note, Where there is
a willing mind, he acce/its according to what a man
hath, and not according to what he hath not ; (2 Cor.
8. 12.) but as he prospers and blesses us, and puts
us in a capacity to do good, he expects we should.
The greater ability he gives, the more enlarged
should our hearts be, and the more open our hands ;
but where the ability is less, the hands cannot be as
open, however willing the mind be, and large the
heart ; nor does God expect it
3. Here is the time when this is to be done ; the
first day of the week, x*Td (Luke
24. 1.) the Lord’s day, the Christian holiday ; when
public assemblies were held, and public worship was
celebrated, and the Christian institutions and myste¬
ries, (as the ancients called them,) were attended
upon ; then let every one lay by him. It is a day of
holy rest ; and the more vacation the mind has from
worldly cares and toils, the more disposition has it
to shew mercy : and the other duties of the day
should stir us up to the performance of this ; works
of charity should always accompany works of piety.
True piety toward Godwin beget kind and friendly
dispositions toward men. This command have we
from him, that he who loveth God, love his brother
also , 1 John 4. 24. Works of mercy are the genuine
fruits of true love to God, and therefore are a proper
service on his own day. Note, God’s day is a proper
season on which to lay up for charitable" uses, or lay
out in them, according as he has prospered us : it is
paying tribute for the blessings of the past week,
and it is a proper way to procure his blessing on the
work of our hands for the next.
4. We have here the disposal of the collections
thus made : the apostle would have every thing ready
against he came, and therefore gave direction as be¬
fore, that there be no gatherings when I come, v. 2.
But when he came, as to the disposal of it, he would
leave it much tothemselves. The charity wastheir’s,
and it was fit they should dispose of it in their own
way, so it answered its end, and was applied to the
right use. Paul no more pretended to lord it over
the purses of his hearers than over their faith ; he
would not meddle with their contributions without
their consent. He tells them, (1.) That they slioum
give letters ot credence, and send messengers e:
their own with their liberality, v. 2. This would be
a proper testimony of their respect and brotherly
love to their distressed brethren, to send their gm
by members of their own body, trusty and terioci-
hearted, who would have compassion on their sufler-
ing brethren, and a Christian concern for them, and
not defraud them. It would argue that they were
very hearty in this service, when they should send
some of their own body on so long and hazardous a
journey or voyage, to convey their liberality. Note,
We should not only charitably relieve our poor le»-
low-Christians, but do it in such a way as will best
signify our compassion to them, and care of them.
(2.) He offers to go with their messengers, if they
thought proper, v. 4. His business, as an apostle,
was not to serve tables, but to give himself to the
word and prayer ; yet he was never wanting to set
on foot, or help forward, a work of charity, when
an opportunity offered. He would go to Jerusalem,
to carry the contributions of the church of Corinth
to their suffering brethren, rather than they should
go without them, or the charity of the Corinthians
tail of a due effect. It was no hindrance to his
preaching work, but a great furtherance to the suc¬
cess of it, to shew such a tender and benign dis¬
position of mind. Note, Ministers are doing their
proper business, when they are promoting or helping
in works of charity. Paul stirs up the Corinthians
to gather for relief of the churches in Judea, and he
is ready to go with their messengers, to convey what
is gathered ; and he is still in the way of his dutv,
in the business of his office.
o. Now I will come unto you, when 1
shall pass through Macedonia: (for 1 do
pass through Macedonia.) 6. And it may
be that 1 will abide, yea, and winter with
you, that ye may bring me on my journey,
whithersoever I go. 7. For I will not see
you now by the way: but J trust to tarry a
while with you, if the Lord permit. 8. Liul
I will tarry at Ephesus until Pentecost. 9.
For a great door and effectual is opened
unto me, and there arc many adversaries.
In this passage the apostle notifies and explains his
purpose of coming to v isit them ; concerning which,
observe,
I. His purpose ; he intended to pass out of Asia,
where he now was, ( videv . 8 — 19. ) and to go through
Macedonia into Achaia, where Corinth was, and to
stay some time with them, and perhaps the winter,
v. 5, 6. He had long laboured in this church, anc
done much good among them, and had his heart set
upon doing much more, (if God saw fit,) and there¬
fore he had it in his thoughts to see them, and stay
with them. Note, The heart of a truly Christian
minister must be much toward that people among
whom he has laboured long, and with remarkable
success. No wonder that Paul was willing to see
Corinth, and stay with them as long as the other
duties of his office would permit. Though some
among this people despised him, and made a faction
against him, doubtless there were many who loved
him tenderly, and paid him all the respect due to an
apostle and their spiritual father. And is it any
wonder that he should be willing to visit them, and
stay with them ? And as to the rest, who now*
shewed disrespect, he might hope to reduce them to
a better temper, and thereby rectify what was ( ut
of order in the church, by staying among them for
I. CORINTHIANS, XVI.
some time. It is plain that he hoped for some good
effect, because he says, he intended to stay, that they
might bring him on his journey, whithersoever he
went ; {v. 6. ) not barely bring him, going, as we say,
accompanying him a little way on the road, but ex¬
pedite and furnish him for his journey, help and en¬
courage him to it, and provide him for it. He is to
be understood of being brought forward in his jour¬
ney after a godly sort, (as it is expressed, 3 John v.
6.) iso that nothing might be wanting to him, as him- I
self speaks, Tit. 3. 13. His stay among them, he
hoped, would cure the factious humour^ and recon¬
cile them to himself and their duty. Note, It was
a just reason for an apostle to make his abode in a
place, that he had a prospect of doing good.
II. His excuse for not seeing them now— because
it would be only by the way, ( v . 7.) iv v^Sie—in
transitu — en passant — it would only be a transient
visit. He would not see them, because he could not
stay with them. Such a visit would give neither him
nor them any satisfaction or advantage ; it would
rather raise 'the appetite than regale it, rather
heighten their desires of being together than satisfy
them. He loved them so, that he longed for an op¬
portunity to stay with them, take up his abode among
them for some length of time. This would be more
pleasing to himself, and more serviceable to them,
than a cursorv visit in his way ; and therefore he
would not see them now, but another time, when he
could tarry longer.
III. We have the limitation of this purpose ; I
trust to tarry a while with you, if the Lord permit,
v. 7. Though the apostles wrote under inspiration,
they did not know thereby how God would dispose
of themselves. Paul had a purpose of coming to
Corinth, and staying there, and hoped to do good
thereby. This was not a purpose proceeding from
anv extraordinary motion or impulse of the Spirit of
God ; it was not the effect of inspiration ; for had it
been such, he could not have spoken of it in this
manner. A purpose formed thus in him, must have
been the purpose of God, signified to him by his
Spirit ; and could he say he would come to Corinth
upon this view only, if God permit, that is, that he
would execute God’s own purpose concerning him¬
self, with God’s permission ? It is to be understood
then of a common purpose, formed in his own spirit.
And concerning all our purposes, it is fit we should
say, “ We will execute them, if the Lord permit.”
Note, All our purposes must be made with submis¬
sion to the Divine Providence. We should say, If
the Lord will, we shall live, aud do this and that,
James 4. 15. It is not in us to effect our own designs,
without the divine leave. It is by God’s power and
permission, and under his direction and conduct, we
must do every thing. Heathens have concurred in
acknowledging this concern of Providence in all our
actions and concerns ; surely we should readily own
it, and frequently and seriously attend to it.
IV. We have’ his purpose expressed, of staying
at Ephesus for the present. He says, he would stay
there till Pentecost, v. 8. It is very probable that
he was, at the time of writing this epistle, in Ephesus,
from this passage, compared with v. 19. where he
savs, The churches of Asia salute you. A proper
salutation from Ephesus, but hardly so proper had
he been at Philippi, as the subscription to this epistle
in our common copies has it. “ The churches of Ma¬
cedonia salute you,” had been much more properly
inserted in the close of a letter from Philippi, than
the other. But,
V. We have the reason given for his staying at
Ephesus for the present ; Because a great door, and
• effectual, was opened to him, and there were many
adversaries, v. 9. A great door, and effectual, was
opened to him ; many were prepared to receive the
gospel at Ephesus, and God gave him great success
among them ; he had brought over many to Christ,
and he had great hope of bringing over many more.
For this reason, he determined to stay a while at
Ephesus. Note, Success, and a fair prospect of more,
was a just reason to determine an apostle to stay and
labour in a particular place. And there are rnanv
adversaries, because a great door, and an effectual,
was opened. Note, Great success in the work of the
gospel commonly creates many enemies. The Devil
opposes those most, and makes them most trouble,
who most heartily and successfully set themselves to
destroy his kingdom. There were many adversa¬
ries ; and therefore the apostle determined to stay.
Some think he alludes in this passage to the custom
of the Roman Circus, and the doors of it, at whi< h
the charioteers were to enter, as their antagonists
did at the opposite doors. True courage is whetti d
by opposition ; and it is no wonder that the Christian
courage of the apostle should be animated by the
zeal of his adversaries. They were bent to ruin him,
and prevent the effect of his ministry at Ephesus
and should he at this time desert his station, and dis
grace his character and doctrine ? No, the opposi¬
tion of adversaries only animated his zeal. He was
in nothing daunted by nis adversaries ; but the more
they raged and opposed, the more he excited him¬
self. Should such a man as he flee ? Note, Adver¬
saries and opposition do not break the spirits of
faithful and successful ministers, but only warm their
zeal, and inspire them with fresh courage. Indeed,
to labour in vain is heartless and discouraging. This
damps the spirits, and breaks the heart. But suc¬
cess will give life and vigour to a minister, though
enemies rage, and blaspheme, and persecute. It is
not the opposition of enemies, but the hardness and
obstinacy of his hearers, and the backslidings and
revolt of professors, that damp a faithful minister,
and break his heart.
10. Now if Timotheus come, see that he
may be with you without fear: for he work-
eth the work of the Lord, as I also do. 11.
Let no man therefore despise him : but con¬
duct him forth in peace, that he may come
unto me ; for I look for him with the bre¬
thren. 1 2. As touching our brother Apollos,
I greatly desired him to come unto you,
with the brethren : but his will was not at
all to come at this time ; but he will come
when he shall have convenient time.
In this passage,
I. He recommends Timothy to them, in several
particulars. As, 1. He bids them take care that he
should be among them without fear, v. 10. Timo¬
thy was sent by the apostle to correct the abuses
crept in among them ; and not only to direct, but to
blame, and censure, and reprove, those who were
culpable. They were all in factions, and no doubt
the mutual strife and hatred ran very high among
them. There were some very rich, as it is proba¬
ble ; and many very proud, upon account both of
their outward wealth and spiritual gifts. Proud
spirits cannot easily bear reproof. It was reason¬
able therefore to think young Timothy might be
roughlv used ; hence the apostle warns them against
using him ill. Not but that he was prepared for
the worst ; but, whatever his firmness and prudence
might be, it was their duty to behave themselves
well toward him, and not discourage and dishearten
him in his Lord’s work. They should not fly out
into resentment at his reproof. Note, Christians
should bear faithful reproof from their ministers,
and not terrify and discourage them from doing their
duty. 2. He" warns them against despising him, v.
I. CORINTHIANS, XYT.
473
11. He was but a young man, and alone, as CEcu- '
menius observes. He had no one to back him, and
his own youthful face and years commanded but
little reverence ; and therefore the great pretenders
to wisdom among them might be apt to entertain
Contemptuous thoughts of him. “Now,” says the
apostle, “guard against this.” Not that he distrust¬
ed Timothy ; he knew that himself would do no¬
thing to bring contempt on his charact r ; he would
Co nothing to make his youth despicable. Hut pride
was a reigning sin among the Corinthians, and such
a c .ution was but too necessary. Note, Christians
should be very careful not to pour contempt on any,
but especially on ministers, the faithful ministers of
Christ. These, whether young or old, are to be
had in high esteem for their work’s sake. 3. He tells
them they should give him all due encouragement,
use him well while he was with them ; and, as an evi¬
dence of this, they should send him away in friend¬
ship, and well prepared for his journey back again to
Paul. This, as I have above observed, is the meaning
of bringing him on his journey in peace, v. 11. Note,
Faithful ministers are not only to be well received by
a people among whom they may for a season minis¬
ter, but are to be sent away with due respect.
II. He assigns the reasons why they should be¬
have thus toward Timothy. 1. Because he was em¬
ployed in the same work as Paul, and acted in it by
the same authority, v. 10. He did not come on Paul’s
errand among them, nor to do his work, but the work
of the Lord. Though he was not an apostle, he was
assistant to one, and was sent upon this very business
bv a divine commission. And therefore to vex his
spirit, would be to grieve the Holy Spirit ; to despise
him, would be to despise him that sent him, not
Paul, but Paul’s Lord and their’s. Note, They who
work the work of the Lord, should be neither ter¬
rified nor despised, but treated with all tenderness
and respect. Such are all the faithful ministers of
the word, though not all in the same rank and de¬
gree. Pastors and teachers, as well as apostles and
evangelists, while they are doing their duty, are to
be treated with honour and respect. 2. Another
reason is implied ; as they were to esteem him for
his work’s sake, so also for Paul’s sake, who had
sent him to Corinth ; not of his own errand indeed,
but to work the work of the Lord ; Conduct him
forth in f leace , that he may come to me, for I look
for him with the brethren: (v. 11.) or, / with the
brethren look for him, (the original will bear either,)
yap oLuriv /utra rZv ; — “I am expect¬
ing his return, and his report concerning you ; and
shall judge by your conduct toward him, what your
regard and respect for me will be. Look to it, that
you send him back with no evil report. ” Paul might
expect from the Corinthians, that a messenger from
him, upon such an errand, should be regarded, and
well treated. His services and success among them,
his authority with them as an apostle, would chal¬
lenge this at their hands. They would hardly dare
to send back Timothy with a report that would
grieve or provoke the apostle. “I and the brethren
expect his return, wait for the report he is to make ;
and therefore do not use him ill, but respect him,
regard his message, and let him return in peace.”
III. He informs them of Apollos’s purpose to see
them. 1. He himself had greatly desired him to
come to them, v. 12. Though one party among
them had declared for Apollos against Paul, (if that
passage be to be understood literally, vide ch. 4. 6.)
yet Paul did not hinder Apollos from going to Co¬
rinth in his own absence, nay he pressed him to go
thither. He had no suspicions of Apollos, as if he
would lessen Paul’s interest and respect among them,
to the advancement of his own. Note, Faithful mi¬
nisters are not apt to entertain jealousies of each
other, or suspect of such self-designs. True charity
Vor,. vi.— 3 O
#
and brotherly love think no evil. And where should
these reign, if not in the breasts of the ministers of
Christ ? 2. Apollos could not be prevailed on for the
present to come, hut would at a more convenient
season. Perhaps their feuds and factions might ren¬
der the present season improper. He would not go
to be set at the head of a party, and countenance the
dividing and contentious humour. When this was
subsided, by Paul’s epistle to them, and Timothy’s
ministry among them, he might conclude a visit
would be most proper. Apostles did not vie w ith
each other, but consulted each other’s comfort and
usefulness. Paul signifies his great regard to the
church of Corinth, when they had used him ill, by
entreating Apollos to go to them ; and Apollos shews
his respect to Paul, and his concern to keep up his
character and authority, by declining the journey
till the Corinthians were in better temper. Note, It
is very becoming the ministers of the gospel, to have
and manifest a concern for each other’s reputation
and usefulness.
13. Watch ye, stand fast in the faith, quit
you like men, be strong. 14. Let all your
things be done with charity. 1 5. I beseech
you, brethren, (ye know the house of Ste¬
phanas, that it is the first fruits of Achaia,
and that they have addicted themselves to
the ministry of the saints,) 1 6. That ye sub¬
mit yourselves unto such, and to every one
that helpeth with vs, and laboured). 17. 1
am glad of the coming of Stephanas and
Fortunatus and Achaicus; for that which
was lacking on your part they have sup¬
plied. 1 8. For they have refreshed my spirit
and your’s: therefore acknowledge ye them
that are such.
In this passage,
I. The apostle gives some general advices ; as, 1.
That they should watch, (i>. 13.) be wakeful and
upon their guard. A Christian is always in danger,
and therefore should ever be on the watch : but the
danger is greater at some times, and under some
circumstances. The Corinthians were in manifest
danger upon many accounts : their feuds ran high,
the irregularities among them were very great, there
were deceivers got among them, who endeavoured
to corrupt their faith in the most important articles,
those, without which the practice of virtue and piety
could never subsist. And surely in such dangerous
circumstances it was their concern to watch. Note,
If a Christian would be secure, he must be on his
guard ; and the more his danger, the greater vigi¬
lance is needful for his security. 2. He advises them
to stand fust in the faith, to keep their ground, ad¬
here to the revelation of God, and not give it up for
the wisdom of the world, nor suffer it to be corrupt¬
ed by it ; stand for the faith of the gospel, and main¬
tain it even to death ; and stand in it, so as to abide
in the profession of it, and feel and yield to its influ¬
ence. Note, A Christian should be fixed in the faith
of the gospel, and never desert or renounce it. It is
by this faith alone that he will be able to keep his
ground in an hour of temptation ; it is by faith that
we stand; (2 Cor. 1. 24.) it is by this that we must
overcome the world, (1 John 5. 4.) both when it
fawns and when it frowns, when it tempts and when
it terrifies. We must stand therefore in the faith of
the gospel, if we would maintain our integrity. 3.
He advises them to act like men, and be strong ;
“Act the manly, firm, and resolved part: behave
strenuously, in opposition to the bad men who would
divide and corrupt you ; those who would split you
474
I. CORINTHIANS, XVI.
into factions, or seduce you from the faith : be not j
terrified or inveigled by them ; but shew yourselves
men in Christ, by your steadiness, by your sound
judgment, and firm resolution.” Note, Christians
should be manly and firm in all their contests with
their enemies, in defending their faith, and main¬
taining their integrity. They should, in an especial
manner, be so in those points of faith that lie at the
foundation of sound and practical religion, such as
were attacked among the Corinthians : these must
be maintained with solid judgment, and strong reso¬
lution. 4. He advises them to do every thing in
charity, v. 14. Our zeal and constancy must be
consistent with charity. When the apostle would
have us play the man for our faith and religion, he
puts in a caution against playing the devil for it. We
may defend our faith, but we must, at the same time,
maintain our innocence, and not devour and destroy,
and think with ourselves that the wrath of man will
work the righteousness of God, James 1. 21. Note,
Christians should be careful that charity not only
reign in their hearts, but shine out in their lives,
nay, in their most manly defences of the gospel.
There is a great difference between constancy and
crueltv, between Christian firmness and feverish
wrath and transport. Christianity never appears to
so much advantage, as when the charity of Chris¬
tians is most conspicuous ; when they can bear with
their mistaken brethren, and oppose the open ene¬
mies of their holy faith, in love ; when every thing
is done in charity ; when they behave towards one
another, and towards all men, with a spirit of meek¬
ness and good-will.
II. He gives some particular directions how they
should behave toward some that had been eminently
serviceable to the cause of Christ among them.
1. He gives us their character. (1.) The house-
h Id of Stephanas is mentioned by him, and their
character is, that they were the first-fruits of Achaia,
the first converts to Christianity in that region of
Greece in which Corinth was. Note, It is an ho¬
nourable character to any man to be early a Chris¬
tian, betimes in Christ. But they had moreover
axldicted themselves to the ministry of the saints, to
serve the saints. They have disposed and devoted
themselves — ?ra£*v to serve the saints, to do
service to the saints. It is not meant of the ministry
of the word properly, but of serving them in other
respects, supplying their wants, helping and assist¬
ing them upon all occasions, both in their temporal
and spiritual concerns. The family of Stephanas
seems to have been a family of rank and importance
in those parts, and yet they willingly offered them¬
selves to this service. Note, It is an honour to per¬
sons of the highest rank to devote themselves to the
service of the saints. I do not mean, to change
ranks, and become proper servants to their infe¬
riors, but freely and voluntarily to help them, and
do good to them in all their concerns. (2.) He men¬
tions Stephanas , and Fortunatus, and Achaicus , as
coming to him from the church of Corinth. The
account he gives of them, is, that they supplied the
deficiencies of the church toward him, and by so
doing refreshed his spirits and t heir’s, v. 17, 18.
They gave him a more perfect account of the state
of the church by word of mouth than he could ac¬
quire by their letter, and by that means quieted his
mind much, and upon their return from him would
quiet the minds of the Corinthians. Report had
made their cause much worse than it was in fact,
and their letters had not explained it enough to give
the apostle satisfaction ; but he had been made more
easy by converse with them. It was a very good
office they did, by truly stating facts, and removing
the ill opinion Paul had received by common fame.
They came to him with a truly Christian intention
to set the apostle right, and give him as favourable
sentiments of the church, as they could, as peac- -
makers. Note, It is a great refreshment to ti e spii r
' of a faithful minister, to hear better of a pet pie L y
j wise and good men of their own body, than b\ com¬
mon report; to find himself misinformed concern. ng
them ; that matters are not so bad as they had been
! represented. Jt is a grief to him, to hear ill of those
he loves ; it glads his heart to hear the report there¬
of is false. And the greater value he has for tin se
who give him this information, and the more he can
depend upon their truth, the greater is his joy.
2. Upon this account of the men, he directs how
they should behave toward them; anil, (1.) He
would have them acknowledged, (v. 18.) that is,
owned and respected. They deserve it for their
good offices. Those who serve the sain s, those who
consult the honour and good esteem of the churches,
and are concerned to wipe off reproaches fi t m them,
and take off from the ill opinion lame had pr< pa-
gated, are to be valued, and esteemed, and lo\ed.
They who discover so good a spirit, cannot- easily be
over-valued. (2.) He advises, that they should sub¬
mit themselves to such, arid to all who helped with
the apostles, and laboured, v. 16. This is net to be
understood of subjection to proper superiors, but ot
a voluntary acknowledgment of their worth. Thev
were persons to whom they owed peculiar respect,
and whom they should have in veneration. Note,
It is a venerable character they bear, who serve the
saints, and labour hard to help the success of the gos¬
pel ; who countenance and encourage the faithful mi¬
nisters of Christ, and endeavour to promote their use¬
fulness. Such should be had in honourable esteem.
19. The churches of Asia salute you.
Aquila and Priscilla salute you much in
the Lord, with the church that is in their
house. 20. All the brethren greet you.
Greet ye one another with a holy kiss.
21. The salutation of vie Paul, with mine
own hand. 22. If any man love not the
Lord Jesus Christ, let him be Anathema,
Maran-atha. 23. The grace of our Lord
Jesus Christ be with you. 24. My love be
with you all in Christ Jesus. Amen.
The apostle closes his epistle,
I. With salutations to the church of Corinth ; first,
from those of Asia, from Priscilla and Ayuila, (who
seem to have been at this time inhabitants of Ephe¬
sus, vid. Acts 17. 26.) with the church in their
house, (y. 19.) and from all the brethren, (v. 20.)
at Ephesus, where, it is highly probable at least, he
then was. All these saluted the church at Corinth,
by Paul. Note, Christianity does bv no means de¬
stroy civility and good manners. Paul could find
room in an epistle treating of very important mat¬
ters, to send the salutations of friends. Religion
should promote a courteous and obliging temper
towards all. They misrepresent and reproach it,
who would take any encouragement from it, to be
sour and morose. Some of these salute them much
in the Lord. Note, Christian salutations are not
empty compliments; they carry in them real ex¬
pressions of good-will, and are attended with hearty
recommendations to the divine grace and blessing.
They who salute in the Lord, wish their brethren
all good from the Lord, and breathe out their good
wishes in fervent prayers. We read also of a church
in a private family, v. 19. It is very probable that
the family itself is called the church in their house.
Note, Every Christian family should in some re¬
spects be a Christian church. In some rases, (as,
for instance, were they cast away on a foreign
shore, where there are no other Christians,) they
475
I. CORINTHIANS, XVI.
should oe a church themselves, if large enough, and
live in the use of all ordinances; but in common
cases they should live under the direc tion of Chris¬
tian rules, and daily offer up Christian worship.
Wherever two or three are gathered together, and
Christ is among them, there is a church. To these
'salutations he subjoins, 1. An advice, that they
should greet one another with a holy kiss, (v. 20.)
or with sincere good-will ; a tacit reproof of their
feuds and factions. When the churches of Asia,
and the Christian brethren so remote, did so heartily
salute them in the Lord, and own and love them as
brethren, and expressed so much good-will to them,
it would be a shame for them not to own and love
one another as brethren. Note, The love of the
brethren should be a powerful incentive to mutual
love. When the other churches of Christ love us
all, vve are very culpable, if we do not love one
another. 2. He subjoins his own salutation ; The
salutation of me Paul, with mine own hand , v. 21.
His amanuensis, it is reasonable to think, wrote the
r^st of his epistle from his mouth, but at the close
it was fit that himself should sign it, that they might
know it to be genuine ; and therefore it is, added,
(2 Thess. 3. 17.) Which is my token in every epistle;
the mark of its being genuine ; so he wrote in every
epistle which he did not wholly pen, as he did that
to the Galatians, Gal. 6. 11. Note, Those churches
to whom apostolical letters were sent, were duly
certified of their being authentic and divine. Nor
would Paul be behind the rest of the brethren in
respect to the Corinthians ; and therefore after he
ins given their salutations, he adds his own.
II. With a very solemn warning to them ; If any
man love not the Lord Jesus Christ, let him be
Anathema, Maran-atha, v. 22. We sometimes
need words of threatening, that we may fear. Bless¬
ed is he, says the wise man, who feareth alway. Holy
fear is a very good friend, both to holy faith and
holy living. And how much reason have all Chris¬
tians to fear falling under this doom ! If any man
love not the Lord Jesus Christ, let him be Anathema,
Maran-atha. Where observe, 1. The person de¬
scribed, who is liable to this doom ; he that loveth
not the Lord Christ. A as some think ; he
who blasphemes Christ, disowns his doctrine, slights
and contemns his institutions, or, through pride of
human knowledge and learning, despises his reve¬
lations. It stands here as a warning to the Corin¬
thians, and a rebuke of their criminal behaviour. It
is an admonition to them, not to be led away from
the simplicity of the gospel, or those principles of it,
which were the great motives to purity of life, by
pretenders to science, by the wisdom of the world,
which would call their religion folly, and its most
important doctrines absurd and ridiculous. Those
men had a spite at Christ ; and if the Corinthians
gave ear to their seducing speeches, they were in
danger of apostatizing from him. Against this he
gives them here a very solemn caution. “Do not
give into such conduct, if you would escape the
severest vengeance.” Note, Professed Christians
will, by contempt of Christ, and revolt from him,
bring upon themselves the most dreadful destruc¬
tion. Some understand the words as they lie, in
their plain and obvious meaning, for such as are
without holy and sincere affection for the Lord Jesus
Christ. Many who have his name much in their
months, have no true love to him in their hearts,
will not have him to rule oyer them, (Luke 19. 27.)
no, not though they have very towering hopes of
being saved by him. And none love him in truth,
who do not love his laws, and keep his command¬
ments. Note, There are many Christians in name,
who do not love Christ Jesus the Lord in sincerity.
But can any thing be more criminal or provoking?
What, not love the most glorious Lover in the
world ! Him who loved us, and gave himself for us.
who shed his blood for us, to testify his love to us,
and that after heinous wrong and provocation !
What had we a power of loving for, if we are un¬
moved with such love as this, and without affection
to such a Saviour ? But, 2. We have here the do< m
of the person described; “ Let him be Anathema,
Maran-atha, lie under the heaviest and most dread¬
ful curse. Let him be separated from the j e< ) le
of God, from the favour of God, and delivered up m
his final, irrevocable, and inexorable vengeance.”
Maran-atha is a Syriac phrase, and signifies The
J.ord cometh. That very Lord whom they do not
love, to whom they are inwardly and really disaf¬
fected,’ whatever outward profession they make, he
is coming to execute judgment. And to be exposeil
to his wrath, to be divided to his left hand, to be
condemned by him, how dreadful ! If he will de¬
stroy, who can save ? Those who fall under his con¬
demning sentence, must perish, and that for ever.
Note, Thev who love not the Lord Jesus Christ,
must perish without remedy. The wrath of Cocl
abides omervery one who believes not on the Son, John
3. 36. And tine faith in Christ will evermore be
productive of sincere love to him. They love him
not, who cannot believe in him.
III. The apostle closes all with his good wishes
for them, and expressions of good-will to them. 1.
With his good wishes; The grace of our Lord Jesus
Christ be with you, v. 23. As much as if he had
said, “Though I warn you against falling under his
displeasure, I heartily wish you an interest in his
dearest love, and his eternal favour.” The grace
of our Lord Jesus Christ comprehends in it all that
is good, for time or eternity. To wish our friends
may have this grace with them, is wishing them the
utmost good. And this we should wish all our
friends and brethren in Christ. We can wish them
nothing more, and we should wish them nothing
less. We should heartily pray, that they may
value, and seek, and obtain, and secure, the grace
and good-will of their Lord and Judge. Note, The
most solemn warnings are the result of the tenderest
affection and the greatest good-will. We may tell
our brethren and friends with great plainness and
pathos, that, if they love not the Lord Jesus Christ,
they must perish, while we heartily wish the grace
of Christ may be with them. Nay, we may give
them this warning, that they may prize and lay
hold of this grace. Note also, How much true
Christianity enlarges our hearts ; it makes us wish
those whom we love, the blessings of both worlds ;
for this is implied in wishing the grace of Christ to
be with them. And therefore it is no wonder that
he adds, 2. The declaration of his love to them in
Christ Jesus ; My love be with you all, in Christ
Jesus, Amen, v. 24. He had dealt very plainly
with them in this epistle, and told them of their
faults with just severity ; but to shew that he was
not transported with passion, he parts with them in
love, makes solemn profession of his love to them,
nay, to them all in Christ Jesus, that is, for Christ’s
sake. He tells them, that his heart w;as with them,
that he truly loved them ; but lest this, after all,
should be deemed flattery and insinuation, he adds,
that his affection was the result of his relieion, and
would be guided by the rules of it. His heart
would be with them, and he would bear them dear
affection as long as their hearts were with Christ,
and thev bore true affection to his cause and interest.
Note, We should be cordial lovers of all who are in
Christ, and who love him in sincerity. Not but we
should love all men, and wish them well, and do
them what good is in our power ; but they must
have our dearest affection, who are dear to Christ,
and lovers of him. May our love be with all them
who are in Christ Jesus ! Amen.
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
SECOND EPISTLE
OF
ST. PAUL TO THE CORINTHIANS.
Completed by Mr. D. Mayo.
IN his former epistle, the apostle had signified his intentions of coming to Corinth, as he passed through
Macedonia, {ch. 16. 6.) but being providentially hindered for some time, he writes his second epistle to
them about a year after the former ; and there seem to be these two great urgent occasions : 1. The
case of the incestuous person, who lay under censure, required that with all speed he should be restored
and received again into communion. This therefore he gives directions about ; ( ch . 2.) and afterward,
{ch. 7.) he declares the satisfaction he had upon the intelligence he received of their good behaviour in
that affair. 2. There was a contribution now making for the poor saints at Jerusalem, which he ex¬
horts the Corinthians to join in, ch. 8, 9.
There are divers other things very observable in this epistle :
I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2.
II. The comparison he makes between the Old and New Testament dispensation, ch. 3.
III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encourage¬
ments for their diligence and patience, ch. 4, 5.
IV. The caution he gives the Corinthians against mingling themselves with unbelievers, ch. 6.
V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinua¬
tions and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ( ch . 10 — 12.)
and throughout the whole epistle.
II. CORINTHIANS, I.
CHAP. I.
After the introduction, (v. 1, 2.) the apostle begins with the
narrative of his troubles and God’s goodness, which he had
met with in Asia, by way of thanksgiving to God, (v. 3. . 6.)
and for the edification of the Corinthians, v. 7 . . 11. Then
he attests his and his fellow-labourers’ integrity, (v. 12 . .14.)
and afterwards vindicates himself from the imputation of
levity and inconstancy, v. 15. . 24.
1. TJAUL, an apostle of Jesus Christ by
X the will of God, and Timothy our
brother, unto the church of God which is at
Corinth, with all the saints which are in
all Achaia: 2. Grace be to you, and peace,
from God our Father, and from the Lord
Jesus Christ.
This is the introduction to this epistle ; in which
we h ' e,
1. The inscription : and therein, (1.) The person
front whom it was sent, that is, Paul, who calls
him self an apostle of Jesus Christ by the ivill of God.
The apostleship itself was ordained by Jesus Christ,
according to the will of God ; and Paul was called
to it by Jesus Christ, according to the will of God.
He joins Timotheus with himself, in writing this
epistle ; not because he needed his assistance, but
that out of the mouth of two witnesses the word
might be established ; and his dignifying Timothy
with the title of brother, (either in the common
faith, or in the work of the ministry,) shews the
humility of this great apostle, and his desire to re¬
commend Timothy (though he was then a young
man) to the esteem ot the Corinthians, and give him
a reputation among the churches. (2.-) I he per¬
sons to whom this epistle was sent, that is, the church
of God at Corinth : and not only to them, but also
to all the saints in all Achaia, that is, to all the
Christians who lived in the region round about.
Note, In Christ Jesus no distinction is made between
the inhabitants of city or country ; all Achaia stands
upon a level, in his account.
2. The salutation, or apostolical benediction,
which is the same as in his former epistle : and
II. CORINTHIANS, 1.
477
there in the apostle desires the two great and compre¬
hensive blessings, grace and peace, tor those Corin-
t i inns. These two benefits are fitly joined together,
because there is no good and lasting peace without
true grace ; and both of them come from God our
l-'a' her , and from the Ford Jesus Christ, who is the
Procurer and Dispenser of these benefits to fallen
man, and is prayed to as God.
3. Blessed be God, even the Father of
our Lord Jesus Christ, the Father of mer¬
cies, and the God of all comfort; 4. Who
comforteth us in our tribulation, that we
may be able to comfort them who are in
any trouble, by the comfort wherewith we
ourselves are comforted of God. 5. For as
the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ. 6.
And whether we be afflicted, it is for your
consolation and salvation, which is effec¬
tual in the enduring of the same sufferings
which we also suffer: or whether we be
comforted, it is for your consolation and
salvation.
After the foregoing preface, the apostle begins
with the narrative of God’s goodness to him and
his fellow-labourers in their manifold tribulations ;
which he speaks of, by way of thanksgiving to God,
and to advance the divine glory ; (u. 3 — 6. ) and it
is fit that in all things, and in the first place, God
be glorified. Observe,
1. The Object of the apostle’s thanksgiving, to
whom he offers up blessing and praise, namely, the
blessed God, who only is to be praised, whom he
describes by several glorious and amiable titles.
( 1. ) The God and Father of our Lord Jesus Christ :
• ©fir Kcti TTurif rov Kvpiou iijuZv ’\tta-ou Xpirrov. God
is the Father of Christ’s divine nature by eternal
generation ; of his human nature bv miraculous con¬
ception in the womb of the virgin ; and of Christ, as
God-man, and our Redeemer, by covenant-relation ;
and in and through him as Mediator, our God, and
our Father, John 20. 17. In the Old Testament we
often meet with this title, The God of Abraham,
and of Isaac, and of Jacob, to denote God’s cove¬
nant-relation to them and their seed ; and in the
New Testament God is styled the God and Father
of our Lord Jesus Christ, to denote his covenant-
relation to the Mediator and his spiritual seed, Gal.
3. 16. (2.) The Father of mercies. There are a
multitude of tender mercies in God essentially, and
all mercies are from God originally : merev is his
genuine offspring, and his delight. He delighteth in
mercy, Mic. 7. 18. (3.) The God of all comfort ;
from him proceedeth the COMFOR I'ER, John 15.
26. He giveth the earnest of the Spirit in our hearts,
v. 20. All our comforts come from God, and our
sweetest comforts are in him.
2. The reasons of the apostle’s thanksgivings,
which are these .
(1.) The benefits that he himself and his compa¬
nions had received from God ; for God had com¬
forted them in all their tribulations, v. 4. In the
world they had trouble, but in Christ they had
peace. The apostles met with many tribulations,
out they found comfort in them all : their sufferings
(which are called the sufferings of Christ, (v. 5.)
because Christ sympathized with his members when
suffering for his sake) did abound, but their conso¬
lation by Christ did abound also. Note, [1.] Then
are we qualified to receive the comfort of God’s
mercies, when we set ourselves to give him the
glory of them [2.] Then we speak best of God and
his goodness, when we speak from our own experi¬
ence, and, in telling others, tell God also what he
has done for our souls.
(2.) 'l'he advantage which others might receive;
for God intended that they should be able to comfort
others in trouble, (to 4.) by communicating to them
their experiences of the divine goodness and mercy ;
and the sufferings of good men have a tendency to
this good end, (i\ 6.) when they are endued with
faith and patience. Note, [1.] \Yhat favours God
bestows on us, are intended not only to make us
cheerful ourselves, but also that we may be useful
to others. [2.] If we do imitate the faith and pa¬
tience of good men in their afflictions, we may hope
to partake of their consolations here, and their sal¬
vation hereafter.
7. And our hope of you is steadfast,
knowing, that as ye are partakers of the
sufferings, so shall ye be also of the conso¬
lation. 8. For we would not, brethren,
have you ignorant of our trouble which
came to us in Asia, that we were pressed
out of measure, above strength, insomuch
that we despaired even of life : 9. But we
had the sentence of death in ourselves, that
we should not trust in ourselves, but in
God, who raiseth the dead : 19. Who de¬
livered us from so great a death, and doth
deliver: in whom we trust that he will yet
deliver us: 11. Ye also helping together
by prayer for us, that for the gift bestowed
upon us by the means of many persons,
thanks may be given by many on our be¬
half.
In these verses the apostle speaks for the encour¬
agement and edification of the Corinthians; arid
tells them ( v . 7.) of his persuasion, or steadfast
hope, that they should receive benefit by the trou¬
bles he and his companions in labour and travel had
met with ; that their faith should not be weakened,
but their consolations increased. In order to this,
he tells them,
1. What their sufferings had been; (v. 8.) lie
would not have you ignorant of our trouble. It
was convenient for the churches to know what were
the sufferings of their ministers. It is not certain
what particular troubles in Asia are here referred
to; whether the tumult raised by Demetrius at
Ephesus, mentioned Acts 19. or the fight w ith beasts
at Ephesus, mentioned in the former epistle, (c//.
15.) or some other trouble ; for the apostle was in
deaths often. This however is evident — they were
great tribulations. They were flushed out of mea¬
sure, to a very extraordinary degree, above the
common strength of men, or of ordinary Christians,
to bear up under them, insomuch that they despair¬
ed even of life, (v. 8.) and thought they should have
been killed, or have fainted away and expired.
2. What they did in their distress ; They trusted
in God. And therefore they were brought to that
extremity, that they should not trust in themselves,
but in God, v. 9. Note, God often brings his peo¬
ple into great straits, that they may apprehend their
own insufficiency to help themselves, and may be
induced to place their trust and hope in his all-suf¬
ficiency. Our extremity is God’s opportunity. In
the mount will the Lord be seen ; and we may safely
trust in God, who raiseth the dead, v. 9. God’s
raising the dead is a proof of his almighty power.
He that can do that, can do any thing, can do alt
things, and is worthy to be trusted in at all times
478
II. CORINTHIANS, 1.
Abraham’s faith fastened upon this instance of the
divine power; He believed God , who yuickeneth the
dead, Rom. 4. 17. If we should be brought so low
as to despair even of life, yet we may then trust in
God, who can bring back not only from the gates,
but from the jaws of death.
3. What the deliverance was, that they had ob¬
tained ; and this was seasonable and continued.
Their hope and trust were not in vain, nor shall any
who trust in him be ashamed. God had delivered
them, and did still deliver them, v. 10. Having
obtained help of God, they continued to that day.
Acts 26. 22.
4. What use they made of this deliverance ; We
trust that he will yet deliver us ; ( v . 10.) that God
will deliver to the end, and preserve to his heavenly
kingdom. Note, Past experiences are great en¬
couragements to faith and hope, and they lay great
obligations to trust in God for time to come. W e
reproach our experiences, if we distrust God in fu¬
ture straits, who hath delivered us in former trou¬
bles. David, even when a young man, and when
he had but a small stock of experiences, argued after
the manner of the apostle here, 1 Sam. 17. 37.
5. What was desired of the Corinthians upon this
account ; That then would help together by prayer
for them, {v. 11.)' by social prayer, agreeing and
joining together in prayer on their behalt. Note,
Our trusting in God must not supersede the use of
anv proper and appointed means ; and prayer is one
of those means. We should pray tor ourselves and
for one another. The apostle had himself a great
interest in the throne of grace, yet he desires the
help of others’ prayers. If we thus help one an- 1
other bv our prayers, we may hope for an occasion
of giving thanks by many tor answer of prayer.
And it is our duty not only 'to help one another with
prayer, but in praise and thanksgiving, and thereby
to make suitable returns for benefits received.
12. For our rejoicing is this, the testi¬
mony of our conscience, that in simplicity
and godly sincerity, not with fleshly wis¬
dom, but by the grace of God, we have had
our conversation in the world, and more
abundantly to you- ward. 13. For we write
no other things unto you, than what ye read
or acknowledge; and I trust ye shall ac¬
knowledge even to the end; 14. As also |
vc have acknow ledged us in part, that we
are your rejoicing, even as ye also are our’s j
in the day of the Lord Jesus.
The apostle in these verses attests their integrity
bv the sincerity of their conversation. This he doe’s
not in a way of boasting and vain-glory, but as one
good reason the more comfortably to trust in God, j
(Heb. 13. 18.) and for the necessary vindication of
himself from the aspersions of some persons at Co¬
rinth, who reproached his person and questioned 1
his apostleship. Here,
1. He appeals to the testimony of conscience, with
rejoicing, v. 12. In which observe,
(1.) The witness appealed to, namely, conscience,
which is instead of a thousand witnesses. This is
God’s deputy in the soul, and the voice of conscience
is the voice of God. They rejoiced in the testimony
of conscience, when their enemies reproached them,
and were enraged against them. Note, The testi¬
mony of conscience for us, it that be right and upon
good grounds, will be matter of rejoicing, at all
times and in all conditions.
(2.) The testimony this witness gave. And here
cake notice, Conscience witnessed, [1.] Concerning
their conversation, their constant course and tenonr
of life : by that we may judge of ourselves, and not
by this or that single act. [2.] Concerning the na¬
ture or manner ot their conversation ; that it was in
simplicity and godly sincerity. This bl* ssed apostle
was a true Israelite, a man of plain dealing; you
might know where to have him. He was not a man
who seemed to be one thing, and was another, but a
man of sincerity. [3.] Concerning the principle
they acted from in all their conversation, both in the
world, and toward these Corinthians; and Tat was
not Jiesh/y wisdom, or carnal politics and world!)
views, but it was the grace of God, a \ ital gracious
principle in their hearts, that ce-meth from God,
and tendeth to God. Then will our conversation be
well ordered, when we live and act under the in¬
fluence and command of such a gracious principle
in the heart.
2. He appeals to the knowledge of the Corinthians
with hope and cotifdence, v. 13, 14.
Their conversation did in part fall under the ob¬
servation of the Corinthians ; and these knew how
they behaved themselves, how holily, and justly,
and unblameably ; they never found any thing in
them unbecoming an honest man. This they had
acknowledged in part already, and he doubted net
but they would still do so to the end, that they should
never have any good reason to think or say other¬
wise of him, but that he was an honest man. And
so there would be mutual rejoicing in one another.
We are your rejoicing, even as ye also are our’s in
the day of the Lord Jesus. Note, It is happy when
ministers and people do rejoice in each other here ;
and this joy w ill be complete in that day w hen the
great Shepherd of the sheep shall appear.
15. And in this confidence! was minded
to come unto you before, that ye might
have a second benefit; 16. And to pass
by you into Macedonia, and to come again
out of Macedonia unto you, and of you to
be brought on my way toward Judea. 17.
When I therefore was thus minded, did I
use lightness? Or the things that I purpose,
do 1 purpose according to the flesh, that
with me there should be yea }'ea, and nay
nay ? 1 8. But as God is true, our word to¬
ward you was not vea and nay. 19. For
the Son of God, Jesus Christ, who w as
preached among you by us, cm?, by me and
Silvanus and Timotheus, was not yea and
nay, but in him was yea. 20. For all the
promises of God in him are yea, and in
him Amen, unto the glory of God by ijs.
21. Now' he who stablisheth us with you in
Christ, and hath anointed us, is God ; 22.
Who hath also sealed us, and given the
earnest of the Spirit in our hearts. 23.
Moreover I call God for a record upon my
soul, that to spare you 1 came not as yet
unto Corinth. 24. Not for that we have
dominion over your faith, but arc helpers of
your joy : for by faith ye stand.
The apostle vindicates himself from the imputa¬
tion of levity and inconstancy, in that he did not hold
his purpose of coming to them at Corinth. His ad¬
versaries there sought all occasions to blemish his
character, and reflect upon his conduct; and, it
seemed, they took hold of this handle to reproach
479
II. CORINTHIANS, If.
his person and discredit his ministry. Now, fcr his .
iusufication,
1. He avers the sincerity of his intention ; ( v . 15 j
—17.) and he does this in confidence oi their good
opinion of him, and that they would believe him, [
when lie assured them he was minded, or did really
intend, to come to them ; and with the design, not |
that he might receive, but that they might receive, j
a second bencjit, some further advantage by his mi¬
nistry. He tells them that he had not herein used
tightness; (v. 17.) that, as he aimed not at any se¬
cular advantage to himself, (for his purpose was not
according to the Jiesh , that is, with carnal views and
aims,) so it was not a rash and inconsiderate resolu¬
tion that he had taken up, for he had laid his mea¬
sures thus of /Kissing by them to Alacedonia , and
coming again to them from Macedonia in his way to
Judea , ( v . 16. ) and therefore they might conclude
that it was for some weighty reasons that he had
altered his purpose ; and that with him there was 1
not yea, yea, and nay, nay, v. 17. He was not to
be accused of levity and inconstancy, or a contradic¬
tion between his words and intentions. Note, Good
men should be careful to preserve the reputation of
sincerity and constancy ; they should not resolve
but upon mature deliberation, and they will not i
change their resolves but for weighty reasons.
2. He would not have the Corinthians to infer that ;
his gospel was false or uncertain, or that it was con¬
tradictory in itself, or unto truth, v. 18, 19. For if
it had been so, that he had been fickle in his pur¬
poses, or even false in the pronlises he made of com¬
ing to them, (which he was not justly to be accused
of, and so some understand this expression, ( v . 18. )
Our word toward you was not yea and nay,) yet it
would not follow that the gospel preached not only
by him, but also by others in full agreement with
him, was either false or doubtful. For God is true, !
and the Son of God, Jesus Christ, is true. The true
God, and eternal life. Jesus Christ, whom the apos¬
tle preached, is not yea and nay, but in him was
yea, {y. 19. ) nothing but infallible truth. And the j
promises of God in Christ are not yea and nay, but
yea and amen, v. 20. There is an inviolable con¬
stancy and unquestionable sincerity and certainty in
all the parts of the gospel of Christ. If in the pro¬
mises that the ministers of the gospel make as com¬
mon men, and about their own affairs, they see
cause sometimes to vary from them, yet the pro¬
mises of the gospel-covenant, which they preach,
stand firm and inviolable. Bad men are false ; good
men are fickle ; but God is true, neither fickle nor
false.
The apostle, having mentioned the stability of the
divine promises, makes a digression to illustrate this
great and sweet truth, That all the promises of God
are yea and amen. For,
(1.) They are the promises of the God of truth,
( v . 20.) of him that cannot lie, whose truth as well
as mercy endureth for ever.
(2.) They are made in Christ Jesus, (v. 20.) the
Amen, the true and faithful Witness; he hath pur¬
chased and ratified the covenant of promises, and is
the Surety of the covenant, Heb. 7. 22.
(3.) They are confirmed by the Holy Spirit. He
does establish Christians in the faith of the gospel ;
he has anointed them with his sanctifying grace,
which in scripture is often compared to oil ; he has
sealed them, tor their security and confirmation ; and
he is given as an earnest in their hearts, v. 21, 22.
An earnest secures the promise, and is part of the
payment. The illumination of the Spirit is an earnest
of everlasting light ; the quickening of the Spirit is
an earnest of everlasting life ; and the comforts of
the Spirit are an earnest of everlasting jov. Note,
The veracity of God, the mediation of Christ, and
the operation of the Spirit, are all engaged that the
; promises shall lie sure to all the seed, and the ac¬
complishment of them shall be to th a glory of God,
( v . 20.) for the glory of his rich and sovereign grace,
and never- failing truth and faithfulness.
3. The apostle gives a good reason why he did not
come to Corinth, as was expected, v. 23. It was,
that he might s/iare them. They ought therefore
to own his kindness and tenderness. He knew there
were things amiss among them, and such as de¬
served censure, but was desirous to shew tenderness.
He assures them that this was the true reason, after
this very solemn manner; I call God for a record
u/ion my soul : a way of speaking not justifiable
where used in trivial matters; but this was very
justifiable in the apostle, for his necessary vindica¬
tion, and for the credit and usefulness of his minis¬
try, which was struck at by his opposers. He adds,
to prevent mistakes, that he did not pretend to any
dominion over their faith, v. 24. Christ only is the
Lord of our faith, he is the Author and Finisher of
our faith, Heb. 12. 2. He reveals to us what we
must believe. Paul and Apollos, and the rest of the
apostles, were but ministers by whom they believed,
(1 Cor. 3. 5. ) and so the helpers of their joy, even the
joy of faith. For by faith we stand firm, and live
safely and comfortably. Our strength and ability
are owing to faith, and our comfort and joy must flow
from faith.
CHAR II.
In this chapter, the apostle proceeds in the account of the
reasons why he did not come to Corinth, v. 1 . .4. Then
he writes concerning the incestuous person who lay under
censure ; and gives direction for the restoring him, to¬
gether with the reasons for their so doing; (v. 5.. 11.)
and afterward informs them of his labours and success in
preaching the gospel in. several places, v. Iv2 . . 17.
1 . UT I determined this with myself
I B that I would not come again lo you
in heaviness. 2. For if I make you sorry,
who is he then that maketh me glad, but
the same who is made sorry by me ? 3.
And I wrote this same unto you, lest, when
1 came, I should have sorrow from them of
whom I ought to rejoice ; having confidence
in you all, that my joy is the joy of you all.
4. For out of much affliction and anguish
of heart I wrote unto you with many tears;
not that ye should be grieved, but that ye
might know7 the love which 1 have more
abundantly unto you.
In these verses,
1. The apostle proceeds in giving an account of
the reason why he did not come to Corinth, as was
expected ; namely, because he was unwilling to
grieve them, or be grieved by them, v. 1, 2. He had
determined not to come to them in heaviness ; which
yet he should have done, had he come and found
scandal among them not duly animadverted upon :
J this would have been cause of grief both to him and
them ; for their sorrow or joy at meeting would have
been mutual. If he had made them sorry, that would
have been a sorrow to himself, for there would have
been none to have made him glad. But his desire
was to hav e a cheerful meeting with them, and not
to have it imbittered by any unhappy occasion of
disagreeing.
2. He tells them it was to the same intent that he
wrote his former epistle, v. 3, 4. (1. ) That he might
not have sorrow from them, of whom he ought to re¬
joice ; and that he had written to them in confidence
of their doing what was requisite, in order to their
benefit and his comfort. The particular thing re-
430
II. CORINT
ferred to, as appears by the following verses, was,
the case of the incestuous person about whom he had
written in the first epistle, ch. 5. Nor was the apos¬
tle disappointed in his expectation. (2.) He as¬
sures them that he did not design to grieve them,
but to testify his love to them, and that he wrote to
them with much anguish and affliction in his own
heart, and with great affection to them. He had
written with tears, that they might know his abun¬
dant love to them. Note, [1.] Even in reproofs,
admonitions, and acts of discipline, faithful ministers
shew their love. [2.] Needful censures, and the
exercise of church-discipline towards offenders, are
a grief to tender-spirited ministers, and are adminis¬
tered with regret.
5. But if any have caused grief, he hath
not grieved me, but in part: that I may not
overcharge you all. 6. Sufficient to such
a man is this punishment, which was in¬
dicted of many. 7. So that contrariwise
ye ought rather to forgive him, and comfort
him , lest perhaps such a one should be
swallowed up with overmuch sorrow. 8.
Wherefore 1 beseech you that ye would
confirm your love toward him. 9. For to
this end also did I write, that I might know
the proof of you, whether ye be obedient in
all things. 10. To whom ye forgive any
thing, I forgive also : for if I forgave any
thing, to whom I forgave it , for your sakes
forgave I it, in the person of Christ; 11.
Lest Satan should get an advantage of us:
for we are not ignorant of his devices.
In these verses the apostle treats concerning the
incestuous person who had been excommunicated,
which seems to be one principal cause of his writing
this epistle.
Here observe,
1. He tells them that the crime of that person had
grieved him in part ; and that he was grieved also
with a part of them, who, notwithstanding this
scandal had been found among them, were puffed
up, and had not mourned, 1 Cor. 5. 2. However,
he was unwilling to lay too heavy a charge upon the
whole church, especially seeing they had cleared
themselves in that matter by observing the direc¬
tions he had formerly giveh them.
2. He tells them that the punishment which had
been inflicted upon this offender was sufficient, v. 6.
The desired effect was obtained, for the man was
humbled, and they had shewn the proof of their
obedience to his directions.
3. He therefore directs them, with all speed, to
restore the excommunicated person, or to receive
him again to their communion, v. 7, 8. This is ex¬
pressed several ways ; he beseeches them to forgive
him, to release him from church-censures, for they
could not remit the guilt or offence against God ; anti
a'so to comfort him ; for in many cases the comfort
of penitents depends upon their reconciliation not
only with God, but with men also, whom they have
scandalized or injured. They must also confirm
their love to him ; they should shew that their re¬
proofs and censures proceeded from love to his per¬
son, as well as hatred to his sin ; and that their de¬
sign was to reform, not to ruin him. Or thus : If
his fall had weakened their love to him, that they
could not take that satisfaction in him as formerly ;
yet, now that he was recovered by repentance, they
must renew and confirm their love to him.
4. He used several weighty arguments to per-
HIANS, II.
suade them to do thus ; (1.) The case of the pemttnt
called for this ; for he was in danger of being swal¬
lowed up with over-much sorrow, v. 7. He was so
sensible of his fault, and so much afflicted under his
punishment, that he was in danger of falling into de¬
spair; and when sorrow is excessive, it does hurt;
even sorrow for sin is too great, when it unfits for
other duties, and drives men to despair. (2.) They
had shewed obedience to his directions in passing a
censure upon him, and now he would have them
comply with his desire to restore him, v. 9. (3.)
He mentions his readiness to forgive this penitent,
and concur with them in this matter ; “ To whom ye
forgive, I forgive also, v. 10. I will readily con¬
cur with you in forgiving him.” And this lie would
do for their sakes, for love to them, and for their ad¬
vantage ; and for Christ's sake, or in his name, as his
apostle ; and in conformity to his doctrine and ex¬
ample, which are so full of kindness and tender
mercy toward all them who truly repent. (4.) He
gives another weighty reason, (v. 11.) Lest Satan
get an advantage against us. Not only was there
danger lest Satan should get an advantage against
the penitent, by driving him to despair; but against
the churches also, and the apostles or ministers of
Christ, by representing them as too rigid and severe,
and so frighten people from coming among them.
In this, as in other things, wisdom is profitable to
direct, so to manage according as the case may be,
that the ministry may not be blamed for indulging
sin on the one hand, or for too great severity toward
sinners on the other hand. Note, Satan is a subtle
enemy, and uses many stratagems to deceive us ; and
we should not be ignorant of his devices : he is also a
watchful adversary, ready to take all advantages
against us ; and we should be very cautious lest we
give him any occasion so to do.
12. Furthermore, when I came to Troas
to preach Christ’s gospel, and a door was
opened unto me of the Lord, 13. I had no
rest in my spirit, because I found not Titus
my brother: but taking my leave of them,
I went from thence into Macedonia. 14.
Now thanks he unto God, who always
causeth us to triumph in Christ, and maketh
manifest the savour of his knowledge by us
in every place. 15. For we are unto God
a sweet savour of Christ, in them that are
saved, and in them that perish : 16. To the
one ice are the savour of death unto death ;
and to the other the savour of life unto life.
And who is sufficient for these things ? 17.
For we are not as many, who corrupt the
word of God : but as of sincerity, but as of
God, in the sight of God, speak we in Christ
Afterthese directions concerning the excommuni¬
cated person, the apostle makes a long digression, to
give the Corinthians an account of his travels and
labours for the furtherance of the gospel, and what
success he had had therein ; declaring at the same
time how much he was concerned for them in their
affairs; how he had no rest in his spirit, when he
found not Titus at Troas, ( v . 13.) as he expected,
from whom he hoped to have understood more per¬
fectly how it faren with them. And we find alter
ward, {ch. 7. 5 — 7.) that when the apostle was conn
into Macedonia, he was comforted by the coming of
Titus, and the information he gave him concerning
them. So that we may look upon all that we read
from this second chapter, v. 12. to ch. 7. 5. as a kind
of parenthesis. Observe here
481
II. CORINTHIANS, III.
I. Paul’s unwearied labour and diligence in his
work, v. 12, 13. He travelled from place to place,
to preach the gospel. He went to Troas from Phi¬
lippi by sea; (Acts 20. 6.) from thence he went to
Macedonia ; so that he was prevented from passing
by Corinth, as he designed, ch. 1. 16. But though
he was prevented in his design, as to the place- of
working, yet he was unwearied in his work.
II. His success in his work; A great door was
opened to him of the Lord, v. 12. He had a great
deal of work to do, wherever he came, and had good
success in his work ; for God made manifest the
savour of his knowledge by him in every place
where he came. He had an opportunity to open the
door of his mouth freely, and God opened th e hearts
of his hearers, as the heart of Lydia ; (Acts 16. 14.)
and the apostle speaks of this as a matter of thank¬
fulness to God, and of rejoicing to his soul ; Thanks
he to God, who always causeth us to triumph in
Christ. Note, 1. A believer’s triumphs are all in
Christ. In ourselves we are weak, and have neither
joy nor victory; but in Christ we may rejoice and
triumph. 2. True believers have constant cause of
triumph in Christ, for they are more than con¬
querors through him who hath loved them, Rom. 8..
37. 3. God causeth them to triumph in Christ. It
is God who has given us matter for triumph, and
hearts to triumph. To him therefore be the praise
and glory of all. 4. The good success of the gospel
is a good reason for a Christian’s joy and rejoicing.
III. The comfort that the apostle and his com¬
panions in labour found, even when the gospel was
not successful to the salvation of some who heard it,
v. 15 — 17. Here observe,
1. The different success of the gospel, and its dif¬
ferent effects upon several sorts of persons to whom
it is preached. The success is different ; for some
are saved by it, while others pwrish under it. Nor
is this to be wondered at, considering the different
effects the gospel has. For, (1.) Unto some it is a
savour of death unto death. Those who are wil¬
lingly ignorant, and wilfully obstinate, disrelish the
gospel, as men dislike an ill savour, and therefore
they are blinded and hardened by it : it stirs up their
corruptions, and exasperates their spirits. They
reject the gospel, to their ruin, even to spiritual and
eternal death. (2.) Unto others the gospel is a
savour of life unto life. To humble and gracious
souls the preaching of the word is most delightful
and profitable. As it is sweeter than honey to the
taste, so it is more grateful than the most precious
odours to the senses, and much more profitable ; for
as it quickened them at first when they were dead in
trespasses and sins, so it makes them more lively,
and will end in eternal life.
2. The awful impressions this matter made upon
the mind of the apostle, and should also make upon
our spirits; Who is sufficient for these things? v. 16.
Tic ijcotvs'c ; who is worthy to be employed in such
weighty work ; a work of such vast importance, be¬
cause of so great consequence ? Who is able to per¬
form such a difficult work, that requires so much
skill and industry ? The work is great, and our
strength is small ; yea, of ourselves we have no
strength at all ; all our sufficiency is of God. Note,
If men did seriously consider what great things de¬
pend upon the preaching of the gospel, and how dif¬
ficult the work of the ministry is, they would be very
cautious how they enter upon it, and very careful to
perform it well.
3. The comfort which the apostle had under this
serious consideration ; (1.) Because faithful ministers
shall be accepted of God, whatever their success be ;
We are, if faithful, unto God a sweet savour of
Christ, ( v . 15.) in them who are saved, and in them
also who perish. God will accept of sincere inten¬
tion-, and honest endeavours, though with manv
Vol. VI. — 3 P
they are not successful. Ministers shall be accepted,
and recompensed, not according to their success, but
according to their fidelity ; Though Israel be not
gathered, yet shall I be glorious in the eyes of the
Lord, Isa. 49. 5. (2.) Because his conscience wit¬
nessed to his faithfulness, v. 17. Though many did
corrupt the word of God, yet the apostle’s con¬
science witnessed to his fidelity. He did not mix his
own notions with the doctrines and institutions of
Christ ; he durst not add to, nor diminish from, the
word of God ; he was faithful in dispensing the gos¬
pel, as he received it from the Lord, and had no
secular turn to serve ; his aim was to approve him¬
self to God, remembering that his eye was always
upon him ; he therefore spake and acted always a*-
in the sight of God, and therefore in sincerity. Note,
What we do in religion, is not o/’God, does not come
from God, will not reach to God, unless it be done
in sincerity, as in the sight of God.
CHAP. III.
The apostle makes an apology for his seeming to commend
himself, and is careful not to assume too much to himself,
but to ascribe all praise unto God, v. 1 . . 5. He then
draws a comparison between the Old Testament and the
New, and shews the excellency of the latter above the for¬
mer; (v. 6. . 11.) whence he infers what is theduty of gos¬
pel-ministers, and the advantage of those who live undei
the gospel, above those who lived under the law, v. 12, to
the end.
1. y|0 we begin again to commend our*
ii p selves ? Or need we, as some others ,
epistles of commendation to you, or letters
of commendation from you ? 2. Y e are
our epistle, written in our hearts, known
and read of all men: 3. Forasmuch as ye
are manifestly declared to be the epistle of
Christ ministered by us, written not with
ink, but with the Spirit of the living God:
not in tables of stone, but in fleshly tables
of the heart. 4. And such trust have we
through Christ to God-ward: 5. Not that
we are sufficient of ourselves to think any
thing, as of ourselves; but our sufficiency
is of God ;
In these verses,
1. The apostle makes an apology for his seeming
to commend himself. He thought it convenient to
protest his sincerity to them, because there were
some at Corinth who endeavoured to blast his re¬
putation ; yet he was not desirous of vain-glory.
And he tells them,
(1.) They neither needed nor desired any verba.
commendation to them, nor letters testimonial from
them, as some others did, meaning the false apostles
or teachers, v. 1. Their ministry among them had,
without controversy, been truly great and honour¬
able, how little soever their persons were in reality,
or how contemptible soever some would have them
I thought to be.
(2.) The Corinthians themselves were their real
commendation, and a good testimonial for them, that
God was with them of a truth, that they were sent
of God ; Ye are our epistle, v. 2. This was the tes¬
timonial they most delighted in, and what was most
! dear to them — they were written in their hearts: and
this they could appeal to upon occasion, for it was,
or might be, known and read of all men. Note,
There is nothing more delightful to faithful minis
ters, or more to their commendation, than the suc¬
cess of their ministry evidenced in the hearts and
lives of them among whom they labour.
2. The apostle is careful not to assume too much
482
II. CORINTHIANS, III.
of himself, but to ascribe all the praise to God. <
Therefore, <
(1.) He says they were the epistle of Christ, v. i
3. The apostle and others were but instruments, i
Christ was the Author of all the good that was in <
them. The law of Christ was written in their hearts, <
and the love of Christ shed abroad in their hearts, j i
This epistle was not written with ink, but with the \
Spirit o f the living God ; nor was it written in tables
of stone, as the law of God given to Moses, but on i
the heart ; and that heart not a stony one, but a ;
heart of flesh, upon the fleshy (not fleshly, as flesh¬
liness denotes sensuality) tables of the heart , upon ;
hearts that are softened and renewed by divine grace, '
according to that gracious promise, I will take away
the stony heart, and I will give you a heart of flesh,
Ezek. 36. 26. This was the good hope the apostle
had concerning these Corinthians, ( v . 4.) that their
hearts were like the ark of the covenant, containing
the tables of the law and the gospel, written with
the finger, that is, by the Spirit, of the living God.
(2.) He utterly disclaims the taking any praise to
themselves, and ascribes all the glory to God ; “ We
are not sufficient of ourselves, v. 5. We could never
have made such good impressions on your hearts,
or upon our own. Such are our weakness and in¬
ability, that we cannot of ourselves think a good
thought, much less raise any good thoughts or affec¬
tions in other men. All our sufficiency is of God ;
to him therefore are owing all the praise and glory
of that good which is done, and from him we must
receive grace and strength to do more.” This is true
concerning ministers and all Christians ; the best are
no more than what the grace of God makes them.
Our hands are not sufficient for us, but our sufficiency
is of God ; and his grace is sufficient for us, to fur¬
nish us for every good word and work.
6. Who also hath made us able ministers
of the New Testament; not of the letter,
but of the spirit: for the letter killeth, but
the spirit giveth life. 7. But if the minis¬
tration of death, written and engraven in
stones, was glorious, so that the children
of Israel could not steadfastly behold the
face of Moses for the glory of his counte¬
nance ; which glory was to be done away ;
8. How shall not the ministration of the
Spirit be rather glorious ? 9. F or if the mi¬
nistration of condemnation be glory, much
more doth the ministration of righteousness
exceed in glory. 10. For even that which
was made glorious had no glory in this re¬
spect, by reason of the glory that excelleth.
1 1 . For if that which is done away was
glorious, much more that which remaineth
is glorious.
Here the apostle makes a comparison between the
Old Testament and the New, the law of Moses and
the gospel of Jesus Christ ; and values himself and
his fellow-labourers by this, that they were able mi¬
nisters of the JVew Testament , that God had made
them so, v. 6. This he does in answer to the accu¬
sations of false teachers, who magnify greatly the
law of Moses.
1. He distinguishes between the letter and the spi¬
rit, even of the New Testament, v. 6. As able mi¬
nisters of the New Testament, they were ministers
not merely of the letter, to read the written word,
or to preach the letter of the gospel only, but they
were ministers of the Spirit also ; the Spirit of God
did accompany their ministrations. The letter kill¬
eth, this the letter of the law does, for that is the
ministration of death ; and if we rest only in the let¬
ter of the gospel, we shall be never the better for so
doing, for even that will be a savour of death unto
death : but the Spirit of the gospel, going along with
the ministry of the gospel, giveth life spiritual, and
life eternal.
2. He shews the difference between the Old Tes¬
tament and the New, and the excellency of the gos¬
pel above the law. For,
(1.) The Old Testament dispensation was the mi-
' nistration of death, (v. 7.) whereas that of the New
Testament is the ministration of life. The law dis¬
covered sin, and the wrath and curse of God, that
shewed us a God above us, and a God against us ;
but the gospel discovers grace and Emmanuel, God
with us. Upon this account the gospeL is more glo¬
rious than the law ; and yet that had a glory in it,
witness the shining of Moses’s face (an indication
thereof) when he came down from the mount with
the tables in his hand, that reflected rays of bright¬
ness upon his countenance.
(2.) The law was the ministration of condemna¬
tion, for that condemned and cursed every one who
continued not in all things written therein, to do them;
but the gospel is the ministration of righteousness :
therein the righteousness of God by faith is revealed:
this shews us that the just shall live by his faith :
this reveals the grace and mercy of God through
Jesus Christ, for the obtaining the remission of sins
and eternal life. The gospel therefore so much ex¬
ceeds in glory, that in a manner it eclipses the glory
of the legal dispensation, v. 10. As the shining of
a burning lamp is lost, or not regarded, when the
sun arises, and goeth forth in his strength ; so there
was no glory in the Old Testament, in comparison
with that of the New.
(3. ) The law is done away, but the gospel does
and shall remain, v. 11. Not only did the glory of
Moses’s face go away, but the glorv of Moses’s law
is done away also ; yea, the law of Moses itself is
now abolished ; that dispensation was only to conti¬
nue for a time, and then to vanish away ; whereas
the gospel shall remain to the end of the world, and
is always fresh and flourishing, and remains glorious.
1 2. Seeing then that we have such hope,
we use great plainness of speech : 1 3. And
not as Moses, who put a veil over his face,
| that the children of Israel could not stead¬
fastly look to the end of that which is abo¬
lished : 1 4. But their minds were blinded ,
for until this day remaineth the same veil
untaken away in the reading of the Old
Testament; which veil is done away in
Christ. 15. But even unto this day, when
Moses is read, the veil is upon their heart.
16. Nevertheless, when it shall turn to the
Lord, the veil shall be taken away. 17.
Now the Lord is that Spirit : and where the
Spirit of the Lord is, there is liberty. 18.
But we all, with open face beholding as in
: a glass the glory of the Lord, are changed
into the same image from glory to glory,
even as by the Spirit of the Lord.
In these verses the apostle draws two inferences
from what he had said about the Old and New Tes-
> tament.
1. Concerning the duty of the ministers of the gos-
r pel to use great plainness or clearness of speech.
[ They ought not, like Moses, to put a veil upon their
II. CORINTHIANS, IV.
4
faces, or obscure and darken those things that they,
should make plain. The gospel is a more clear dis¬
pensation than the law ; the things of God are re¬
vealed in the New Testament, not in types and sha¬
dows ; and ministers are much to blame, if they do
not set spiritual things, and gospel-truth and grace,
in the clearest light that is possible. Though the
Israelites could not, yet we may, look steadfastly to
the end of what was commanded, but is now abo¬
lished. We may see the meaning of those types and
shadows by the accomplishment, seeing the veil is
done away in Christ ; and He is come, who was the
End of the law for righteousness to all them who
believe, and whom Moses and all the prophets
pointed to, and wrote of.
2. Concerning the privilege and advantage of those
who enjoy the gospel, above those who lived under
the law. For,
(1.) Those who lived under the legal dispensation,
had their minds blinded, (v. 14.) and there was a
veil ufion their hearts, v. 15. Thus it was formerly,
and so it was especially as to those who remained in
judaism, after the coming of the Messiah, and the
publication of his gospel. Nevertheless, the apostle
tells us, there is a time coming, when this veil also
shall be taken away, and when it [the body of that
people] shall turn to the Lord, v. 16. Or, when
any particular person is converted to God, then the
veil of ignorance is taken away ; the blindness of the
mind, and the hardness of the heart, are cured.
(2.) The condition of those who enjoy and believe
the gospel is much more happy. For, [1.] They
have liberty ; Where the Sfiirit of the Lord is, and
where he worketh, as he does under the gospel-dis¬
pensation, there is liberty ; (y. 17.) freedom from the
yoke of the ceremonial lav/, and from the servitude
of corruption ; liberty of access to God, and freedom
of speech in prayer. The heart is set at liberty,
and enlarged, to run the ways of God’s command¬
ments. [2.] They have light; for with often face
we behold the glory of the Lord, v. 18. The Israel-
:tes saw the glory of God in a cloud, which was dark
and dreadful ; but Christians see the glory of the
Lord as in a glass, more clearly and comfortably.
It was the peculiar privilege of Moses, for God to
converse with him face to face, in a friendly man
ner; but now all true Christians see him more clearly
with open face. He sheweth them his glory. [3. J
This light and liberty are transforming ; we are
changed into the same image, from glory to glory,
(t>. 18.) from one degree of glorious grace unto an¬
other, till grace here be consummated in glory for
ever. How much therefore should Christians prize
and improve these privileges ! We should not rest
contented without an experimental knowledge of the
transforming power of the gospel, by the operation
of the Spirit, bringing us into a conformity to the
temper and tendency of the glorious gospel of our
Lord and Saviour Jesus Christ
CHAP. IV.
In this chapter, we have an account, I. Of the constancy of
the apostle and his fellow-labourers in their work. Their
constancy is declared; (v. 1.) their sincerity is vouched ;
(v. 2.) an objection is obviated; (v. 3, 4.) and their inte¬
grity proved, v. 5.. 7. II. Of their courage and patience
under their sufferings. Where see what their sufferings
were, together with their allays; (v. 8.. 12.) and what it
was that kept them from sinking and fainting under them,
v. 13, to the end.
THEREFORE, seeing we have this
ministry, as we have received
mercy, we faint not; 2. But have re¬
nounced the hidden things of dishonesty,
not walking in craftiness, nor handling the
word of God deceitfully; but by manifesta¬
tion of the truth commending ourselves to
every man’s conscience in the sight of God.
3. But if our gospel be hid, it is hid to them
that are lost : 4. In whom the god of this
world hath blinded the minds of them who
believe not, lest the light of the glorious
gospel of Christ, who is the image of God,
should shine unto them. 5. For we preach
not ourselves, but Christ Jesus the Lord ;
and ourselves your servants for Jesus’ sake.
6. For God, who commanded the light to
shine out of darkness, hath shined in our
hearts, to give the light of the knowledge
of the glory of God in the ' face of Jesus
Christ. 7. But we have this treasure in
earthen vessels, that the excellency of the
power may be of God, and not of us.
The apostle had, in the foregoing chapter, been
magnifying his office, upon the consideration of the
excellency or glory of that gospel about which he
did officiate ; and now in this chapter his design is
to vindicate their ministry from the accusation of
false teachers, who charged them as deceitful work¬
ers, or endeavoured to prejudice the minds of the
people against them on account of their sufferings.
He tells them, therefore, how they believed, and
how they shewed their value for their office as mi¬
nisters of the gospel. They were not puffed up with
pride, but spurred on to great diligence ; Seeing we
have this ministry, are so much distinguished and
dignified, we do not take state upon ourselves, nor
indulge idleness, but are excited to the better per¬
formance of our duty.” Two things in general we
have an account of,
Their constancy and sincerity in their work and
labour. Concerning which, observe,
I. Their constancy and perseverance in their work
are declared ; “ We faint not, (v. 1. ) under the diffi¬
culty of our work, nor do we desist from our labour. ”
And this their steadfastness was owing to the mercy
of God. From the same mercy and grace that they
received the a/iostleshi/i, (Rom. 1. 5.) they received
strength to persevere in the work of that office.
Note, As it is great mercy and grace to be called to
be saints, and especially to be counted faithful, and
be fiut into the ministry; (1 Tim. 1. 12.) so.it is owing
to the mercy and grace of God, if we continue faith¬
ful, and persevere in our work with diligence. The
best men in the world would faint in their work and
under their burthens, if they did not receive mercy
from God. By the grace of God lam what I am,
said this great apostle in his former epistle to these
Corinthians, ch. 15. 10. And that mercy which has
helped us out, and helped us on, hitherto, we may
rely upon to help us even to the end.
II. Their sincerity in their work is avouched,
( v . 2.) in several expressions; We have renounced
the hidden things of dishonesty. The things 6f disho¬
nesty are hidden things, that will not bear the light ;
and those who practise them, are, or should be,
ashamed of them, especially when they are known.
Such things the apostle did’not allow of, but did re¬
nounce and avoid with indignation ; Not walking in
craftiness, or in disguise, acting with art and cunning,
but in great simplicity, and with open freedom.
They had no base and wicked designs, covered with
fair and specious pretences of something that was
good. Nor did they in their preaching handle the
word of God deceitfully : but, as he said before, they
used great plainness of sfieech, and did not make their
ministry serve a turn, or truckle to base designs.
They had not cheated the people with falsehood in
434
II. CORINTHIANS, IV.
stead of truth. Some think the apostle alludes to the
deceit which treacherous gamesters use, or that of
hucksters in the market, who mix bad wares with
good. The apostles acted not like such persons, but
they manifested the truth to every man's conscience,
declaring nothing but what in their own conscience
they believed to be true, and might serve for the con¬
viction of their consciences who heard them, who
were to judge for themselves, and to give an account
for themselves. And all this they did as in the sight
of God, desiring thus to commend themselves to God,
and to the consciences of men, by their undisguised
sincerity. Note, A steadfast adherence to the truths
of the gospel will commend ministers and people;
and sincerity or uprightness will preserve a man’s
reputation, and the good opinion of wise and good
men concerning him.
III. An objection is obviated, which might be thus
formed ; “ If it be thus, how then does it come to pass,
that the gospel is hid, and proves ineffectual, as to
some who hear it ? ” To winch the apostle answers,
by shewing that this was not the fault of the gospel,
nor of the preachers thereof. But the true reasons of
this were, 1. They are lost souls, to whom the gospel
is hid, or is ineffectual, v. 3. Christ came to save
that which was lost ; (Matt. 18. 11.) and the gospel
cf Christ is sent to save such ; and if that do not find
and save them, they are lost for ever; they must
never expect any thing else to save them, for there
isno other method or means of salvation. The hiding
of the gospel therefore from souls, is both an evidence
and cause of their ruin. 2. The god of this world
hath blinded their minds, v. 4. They are under the
influence and power of the Devil, who is here called
the god of this world, and elsewhere the firince of this
world, because of the great interest he has in this
world, and the homage that is paid to him by multi¬
tudes in the world, and the great sway that, by di¬
vine permission, he bears in the world, and in the
hearts of his subjects, or rather slaves. And as he is
the firince of darkness, and ruler of the darkness of
this world, so he darkens the understandings of men,
and increases their prejudices, and supports his inter¬
est by keeping them in the dark, blinding their
minds with ignorance, and error, ami prejudices, that
they should not behold the light of the glorious gos/iel
of Christ, who is the image of God. Observe, (1.)
Christ’s design by his gospel, is, to make a glorious
discovery of God to the minds of men. Thus, as the
Image of God, he demonstrates the power and wis¬
dom of God, and the grace and mercy of God for
their salvation. But, (2.) The design of the Devil,
is, to keep men in ignorance ; and when he cannot
keep the light of the gospel out of the world, he
makes it his great business to keep it out of the
hearts of men.
IV. A proof of their integrity is given, v. 5. They
made it their business to preach Christ, and not
themselves; We fireach not ourselves. Self was not
the matter or the end of the apostles’ preaching; they
did not give out their own notions and private opi¬
nions, nor their passions and prejudices, for the word
and will of God : nor did they seek themselves, to ad¬
vance their own secular interest or glory ; but they
fircached Christ Jesus the Lord ; and thus it did be¬
come them, and behoove them to do, as being Christ’s
servants. Their business was, to make their Master
known to the world as the Messiah, or the Christ of
God, and as (Jesus) the only Saviour of men, and as
the rightful Lord, and to advance his honour and
glory. Note, All the lines of Christian doctrine cen¬
tre in Christ ; and in preaching Christ, we preach all
we should preach. “ As to ourselves ,” says the apos¬
tle, “we preach, or declare, that we are your servants
for Jesus' sake.” This was no compliment, but a
real profession of a readiness to do good to their souls,
and to promote their spiritual and eternal interest,
I and that for Jeshs’ sake ; not for their own sake or
their own advantage, but for Christ’s sake, that they
might imitate his great example, and advance his
glory. Note, Ministers should not be of proud spi¬
rits, lording it over God's heritage, who are servants
to the souls of men: yet, at the same time, they must
avoid the meanness of spirit, implied in becoming
the servants of the humours or the lusts of men ; if
they should thus seek to filease men, they would not
be the servants of Christ, Gal. 1. 10. And there was
good reason,
1. Why they should preach Christ. For by gospel -
light we have the knowledge of the glory of God,
which shines in th c face of Jesus Christ, v. 6. And
the light of this Sun of righteousness is more glorious
than that light which God commanded to shine out
of darkness. It is a pleasant thing for the eye to be¬
hold the sun in the firmament ; but it is more plea-
sent and profitable, when the gospel shines in the
heart. Note, As light was the first-born of the first
creation, so it is in the new creation : the illumination
of the Spirit is his first work upon the soul. The
grace of God created such a light in the soul, that
they who were sometimes darkness, are made light in
the Lord, Eph. 5. 8.
2. Why they should not preach themselves ; be¬
cause they were but earthen vessels ; things of little
or no worth or value. Here seems to be an allusion
to the lamps which Gideon’s soldiers carried in
earthen pitchers. Judges 7. 16. The treasure of
gospel-light and grace is put into earthen vessels.
The ministers of the gospel are weak and frail crea¬
tures, and subject to like fiassions and infirmities as
other men ; they are mortal, and soon broken in
pieces. And God has so ordered it, that the weaker
the vessels are, the stronger his power may appear
to be, that the treasure itself should be valued the
more. Note, There is an excellency of power in the
gospel of Christ, to enlighten the mind, to convince
the conscience, to convert the soul, and to rejoice the
heart : but all this power is from God the Author,
and not from men, who are but instruments, so that
God in all things must be glorified.
8. We are troubled on every side, yet not
distressed; we are perplexed, but not in de¬
spair; 9. Persecuted, but not forsaken;
cast down, but not destroyed ; 10. Always
bearing about in the body the dying of the
Lord Jesus, that the life also of Jesus might
be made manifest in our body. 11. For we
who live are alway delivered unto death for
Jesus’ sake, that the life also of Jesus might
be made manifest in our mortal flesh. 12.
So then death worketh in us, but life in
you. 13. We having the same spirit ot
faith, according as it is written, I believed,
and therefore have I spoken: we also be¬
lieve, and therefore speak; 1 t Knowing
that he who raised up the Lord Jesus shall
raise up us also by Jesus, and shall present
us with you. 1 5. For all things are for your
sakes, that the abundant grace might
through the thanksgiving of many redound
to the glory of God. 1C. For which cause
we faint not; but though our outward man
perish, yet the inward man is renewed day
by day. 17. For our light affliction, which
is but for a moment, worketh for us a far
I more exceeding and eternal weight of glory,
4G5
II. CORIN'!
13. While we look not at the things which
are seen, but at the things which are not
seen: for the things which are seen are
temporal ; but the things which are not seen
are eternal.
In these verses the apostle gives an account of their
courage and patience under all their sufferings.
Where observe,
I. How their sufferings, and patience under them,
are declared, v. 8 — 12. The apostles were great j
sufferers; therein theyfollowed their Master: Christ
had told them, that in the world they should have
tribulation, and so they had; yet they met with won¬
derful support, great relief, and many allays of their !
sorrows. “ We are,” says the apostle, “ troubled
on every side, afflicted many ways, and we meet with
almost all sorts of troubles; yet not distressed, x>. 8.
We are not hedged in, or cooped up, because we can
see help in God, and help from God, and have li¬
berty of access to God. ” Again, “ We are perplex¬
ed, often uncertain, and in doubt what will become
of us, and not always without anxiety in our mind on
this account ; yet not in despair, (y. 8. ) even in our
greatest perplexities, knowing that God is able to
support us, and to deliver us, and in him we always
place our trust and hope.” Again, “We we perse¬
cuted by men, pursued with hatred and violence from
place to place, as men not worthy to live ; yet not
forsaken of God,” v. 9. Good men may be some¬
times forsaken of their friends, as well as persecuted
by their enemies ; but God will never leave them nor
forsake them. Again, “ We are sometimes dejected,
or capt down ; the enemy may in great measure pre¬
vail, and our spirits begin to fail us; there may be
fears within, as well as fightings without ; yet we are
not destroyed,” v. 9. Still they were preserved, and
kept their heads above water. Note, Whatever
condition the children of God may be in, in this
world, they have a ‘ but not ’ to comfort themselves
with ; their case sometimes is bad, yea very bad, but
not so bad as it might be.
The apostle speaks of their sufferings as constant,
and as a counterpart of the sufferings of Christ, v. 10.
The sufferings of Christ were, after a sort, re-acted
in the sufferings of Christians ; thus did they bear
about the dying of the Lord Jesus in their body, set¬
ting before the world the great example of a suffering
Christ, that the life of Jesus might also be made
manifest, that people might see the power of Christ’s
resurrection, and the efficacy of grace in and from the
living Jesus, manifested in and toward them, who did
yet live, though they were always delivered to death,
(y. 11.) and though death worked in them, (x>. 12.)
they being exposed to death, and ready to be swal¬
lowed up by death continually. Thus great were
the sufferings of the apostles, that, in comparison
with them, other Christians were, even at that time,
in prosperous circumstances. Death worketh in us ;
but life in you, v. 12.
II. What it was, that kept them from sinking and
fainting under their sufferings, v. 13 — 18. Whatever
the burthens and troubles of good men may be, they
have cause enough not to faint.
1. Faith kept them from fainting ; We have the
same spirit of faith ; (x». 13.) that faith which is of
the operation of the Spirit ; the same faith by which
the saints of old did and suffered such great things.
Note, The grace of faith is a sovereign cordial, and
effectual antidote against fainting fits in troublous
times. The spirit of faith will go far to bear up the spi¬
rit of a man under his infirmities ; and as the apostle
had David’s example to imitate, who said, (Ps. 116.
10.) I have believed, and therefore have I spoken, so
he leaves us his example to imitate ; We also believe,
says he, and therefore speak. Note, As we receive
HIANS, IV.
help and encouragement from the good words and
examples of others, so we should be careful to give a
good example to others.
2. Hope of the resurrection kept them from sink-
ing, t'. 14. They knew that Christ was raised, and
that his resurrection was an earnest and assurance of
their’ s. This he had treated of largely in his former
epistle to these Corinthians, ch. 15. And there¬
fore their hope was firm, being well grounded, that
he who raised up Christ the Head, will also raise up
all his members. Note, The hope of the resurrection
will encourage us in a suffering day, and set us above
the fear of death : for what reason has a good Chris¬
tian to fear death, that dies in hope of a joyful re¬
surrection ?
3. The consideration of the glory of God and the
benefit of the church, by means of their sufferings,
kept them from fainting, v. 15. Their sufferings
were for the church’s advantage, ( ch . 1. 6.) and this
did redound to God’s glory. For when the church is
edified, then God is glorified ; and we may well
afford to bear sufferings patiently and cheerfully,
when we see others are the better for them — if they
are instructed and edified, if they are confirmed and
comforted. Note, The sufferings of Christ’s minis¬
ters, as well as their preaching and conversation, are
intended for the good of the church and the glory of
God.
4. The thoughts of the advantage their souls would
reap by the sufferings of their bodies, kept them
from fainting ; Though our outward man perish,
our inward man is renewed day by day, v. 16.
Where note, (1.) We have every one of us an out¬
ward and an inward man, a body and a soul. (2.)
If the outward man perish, there is no remedy, it
must and will be so, it was made to perish. (3. ) It
is our happiness, if the decays of the outward man
do contribute to the renewing of the inward man; if
afflictions outvoardly are gain to us inwardly ; if,
when the body is sick and weak and perishing, the
soul is vigorous and prosperous. The best of men
have need of further renewing of the inward man,
even day by day. Where the good work is begun,
there is more work to be done, for the carrying it
forward. And as in wicked men things grow every
day worse and worse, so in godly men they grow bet¬
ter and better.
5. The prospect of eternal life and happiness kept
them from fainting, and was a mighty support and
comfort. As to which, observe,
( 1. ) The apostle and his fellow-sufferers saw their
afflictions working toward heaven, and that there
they would end at last;' ( v . 17.) whereupon, they
weighed things aright in the balance of the sanctuary;
they did as it were put the heavenly glory in one scale,
and their earthly sufferings in the other; and, pon¬
dering things in their thought, they found afflictions
to be light, and the glory of heaven to be a far more
exceeding weight. 1'h at which sense was ready to
pronounce heavy and long, grievous and tedious, faith
perceived to be light and short, but for a moment.
On the other hand, the worth and weight of the
crown of glory, as they are exceedingly great in
themselves, so they are esteemed tobe by the believ¬
ing soul — they far exceed all his expressions and
thought ; and it will be a special support, in our suf¬
ferings, when we can perceive them appointed as
the way, and preparing us for the enjoyment of the
future glory.
(2.) Their faith enabled them to make this right
judgment of things ; lie look not at the things which
are seen, but at the things which are not seen, v. 18.
It is by faith that we see God, who is invisible, (Heb.
11. 27.) and by that we look to an unseen heaven
and hell, and faith is the evidence of things not seen.
Note, [1. ] There are unseen things, as well as things
that are seen. [2. ] There is this vast difference be-
486
11. CORINTHIANS, V.
tween them, unseen things are eternal, seen things
but temporal, or temporary only. [3. ] By faith we not
only discern these things, and the great difference be¬
tween them, but by that also we take our aim at un¬
seen things, and chiefly regard them, and make it our
end and scope, not to escape present evils, and obtain
present good, both of which are temporal and tran¬
sitory ; but to escape future evil, and obtain future
good things, which, though unseen, are real, and cer¬
tain, and eternal ; and faith is the substance of things
hoped for, as well as the evidence of things not seen,
Heb. 11. 1.
CHAP. V.
The apostle proceeds in shewing the reasons why the)' did not
faint under their afflictions, namely, their expectation, de¬
sire, and assurance of happiness after death; (v. 1..5.)
and makes an inference for the comfort of believers in their
present state, (v. 6. .8.) and another to quicken them in
their duty, v. 9 . . 11. Then he makes an apology for seem¬
ing to commend himself, and gives a good reason for his
zeal and diligence; (v. 12. . 16.) and mentions two things
that are necessary in order to our living to Christ, regene¬
ration and reconciliation, v. 17, to the end.
1. | A OR we know, that if our earthly
Jl house of this tabernacle were dis¬
solved, we have a building of God, a house
not made with hands, eternal in the heavens.
2. For in this we groan, earnestly desiring
to be clothed upon with our house which is
from heaven: 3. If so be that being clothed
we shall not be found naked. 4. For we
that are in this tabernacle do groan, being
burthened: not for that we would be un¬
clothed, but clothed upon, that mortality
might be swallowed up of life. 5. Now
he that -hath wrought us for the self-same
thing, is God, who also hath given unto us
the earnest of the Spirit. 6. Therefore we
are always confident, knowing that, while
we are at home in the body, we are absent
from the Lord: 7. (For we walk by faith,
not by sight:) 8. We are confident, I say ,
and willing rather to be absent from the
body, and to be present with the Lord. 9.
Wherefore we labour, that, whether pre¬
sent or absent, we may be accepted of him.
10. For we must all appear before the
judgment-seat of Christ; that every one
may receive the things done in his body,
according to that he hath done, whether it
be good or bad. 1 1. Knowing therefore the
terror of the Lord, we persuade men ; but
we are made manifest unto God, and \ trust
also are made manifest in your consciences.
The apostle in these verses pursues the argument
of the former chapter, concerning the grounds of
their courage and patience under afflictions. And,
I. He mentions their expectation, and desire, and
assurance, of eternal happiness after death, v. 1 — 5.
Observe particularly,
1. The believer’s expectation of eternal happiness
after death, v. 1. He does not always know, or is
well assured by faith of the truth and reality of the
thing itself, that there is another and a happy life
after this present life is ended ; but he has good hope
through grace of his interest in that everlasting bless¬
edness of the unseen world ;“We know that we have
| a building of God, we have a firm and well-grounded
expectation of the future felicity.” Let us take no¬
tice, (1.) What heaven is in the eye and hope of a
believer ; he looks upon it as a house, or habitation ;
a dwelling-place, a resting-place, a hiding place;
our Father's house, where there are many man¬
sions, and our everlasting home: it is a house in the
heavens, in that high and holy place, which as far
excels all the palaces of this earth, as the heavens
are high above the earth : it is a building of God,
whose Builder and Maker is God, and therefore is
worthy of its Author ; the happiness of the future
state is what God hath prepared for them that love
him : it is eternal in the heavens, everlasting habi¬
tations, not like the earthly tabernacles, the poor
cottages of clay, in which our souls now dwell, that
are mouldering and decaying, whose foundations are
in the dust. (2.) When it is expected this happiness
shall be enjoyed — immediately after death ; so soon
as our house of this earthly tabernacle is dissolved.
Note, [1.] That the body, this earthly house, is but
a tabernacle, that must be dissolved shortly ; the.
nails or pins will be drawn, and the cords be loosed,
and then the body returns to dust as it was. [2.]
When this comes to pass, then comes the house not
made with hands. The spirit returns to God who
gave it ; and such as have walked with God here,
shall dwell with God for ever.
2. The believer’s earnest desire after this future
blessedness, which is expressed by this word, mva-
— we groan: which denotes, (1.) A groaning
of sorrow under a heavy load; so believers groan
under the burthen of life ; in this, we groan earnest¬
ly, v. 2. We that are in this tabernacle, groan,
being burthened, v. 4. The body of flesh is a heavy
burthen, the calamities of life are a heavy load. But
believers groan, because burthened with a body of
sin, and the many corruptions that are still remain¬
ing and raging in them. This makes them com¬
plain, O wretched man that lam ! Rom. 7. 24. (2. )
There is a groaning of desire after the happiness of
another life ; and thus believers groan, earnestly de¬
siring to be clothed upon with our house which is
from heaven, (v. 2.) to obtain a blessed immortality,
that mortality might be swallowed up of life, (v. 4.)
that being found clothed, we shall not be naked;
(z>. 3.) that, if it were the will of God, we might not
sleep, but be changed ; for it is not desirable in itself
to be unclothed ; death, considered merely as a se¬
paration of soul and body, is not to be desired, but
dreaded rather ; but, considered as a passage to
glory, the believer is willing rather to die than live,
to be absent from the body, that he may be present
with the Lord, (v. 8. ) to leave this body, that he may
go to Christ, and to put off these rags of mortality,
that he may put on the robes of glory. Note, [1.]
Death will strip us of the clothing of flesh, and all
the comforts of life, as well as put an end to all our
troubles here below. Naked we came into this
world, and naked shall we go out of it. But, [2.]
Gracious souls are not found naked in the other
world ; no, they are clothed with garments of praise,
with robes of righteousness and glory. They shall
be delivered out of all their troubles, and shall have
washed their robes, and made them white in the
blood of the Lamb, Rev. 7. 14.
3. The believer’s assurance of his interest in this
future blessedness, on a double account ; (1.) From
the experience of the grace of God, in preparing and
making him meet for this blessedness. He that hath
wrought us for the self-same thing, is God, v. 5.
Note’ All who are designed for heaven hereafter,
are wrought or prepared for heaven while they arc
here ; the stones of that spiritual building and temple
above are squared and fashioned here below. And
he that hath wrought us for this, is God ; because
nothing less than a divine power can make a soul
487
II. CORINTHIANS, V.
partaker c/ ? dr >ie nature ; no hand less than the
hand of God can work us for this thing. A great
deal is to be done to prepare our souls for heaven,
and that firepat aiion of the heart is from the Lord.
{'2.) The earliest of the S/iirit gave them this assur¬
ance ; for an eai nest is part of payment, and se¬
cures the full payment. The present graces and
comforts of the Spirit are earnests of everlasting
grace and comfort.
II. The apostle makes an inference for the com¬
fort of believers in their present state and condition
in this world, v. 6 — 8. Where observe,
1. What their present state and condition are,
they are absent from the Lord, v. 6. they are pil¬
grims and strangers in this world ; they do but so¬
journ here in their earthly home, or in this taber¬
nacle ; and though God is with us here, by his Spirit,
and in his ordinances, yet we are not with him as
we hope to be : we cannot see his face while we
live ; Lor we walk by faith, not by sight, v. 7. We
have not the vision and fruition of God, as of an ob¬
ject that is present with us, and as we hope for here¬
after, when we shall see as we are seen. Note, Faith
is for this world, and sight is reserved for the other
world : and it is our duty, and will be our interest,
to walk by faith, till we come to live by sight.
2. How comfortable and courageous we ought to
be in all the troubles of life, and in the hour of death ;
Therefore we are, or ought to be, always confident ;
(y. 6.) and again, (v. 8.) We are confident, and will¬
ing, rather to be absent from the body. 'I' rue
Christians, if they duly consider the prospect faith
gives them of another world, and the good reasons
of their hope of blessedness after death, would be
comforted under the troubles of life, and supported
in the hour of death : they should take courage,
when they are encountering the last enemy ; and be
willing rather to die than live, when it is the will of
God that they should put off this tabernacle. Note,
As those who are born from above, long to be there ;
so it is but being absent from the body, and we shall
very soon be present with the Lord ; but to die, and
be with Christ ; but to close our eyes to all things in
this world, and we shall open them in a world of
glory. Faith will be turned into sight.
III. He proceeds to make an inference, to excite
and quicken himself and others to duty, v. 9 — 11.
So it is, that well-grounded hopes of heaven will be
far from giving the least encouragement to sloth and
sinful security ; but, on the contrary, they should stir
us up to use the greatest care and diligence in reli¬
gion ; Wherefore, or because we hope to be present
with the Lord, we labour and take pains, v. 9. <I>/ac-
‘u/uov/ut&oi — We are ambitious, and labour as indus¬
triously as the most ambitious men do to obtain what
they aim at. Here observe,
1. What it was that the apostle was thus ambitious
of, acceptance with God. We labour, that, living
and dying, whether present in the body, or absent
from the body, we may be accepted of him, the Lord ;
(x\ 9.) that we may please Him who hath chosen
us; that our great Lord may say to us, Well done.
This they coveted, as the greatest favour, and the
highest honour : it was the top of their ambition.
2. What further quickening motives they had to
excite their diligence, from the consideration of the
judgment to come, v. 10, 1 1. There are many things
relating to this great matter, that should awe the
best of men into the utmost care and diligence in re¬
ligion ; the certainty of this judgment, for we must
appear ; the universality of it, for we must all appear;
the great Judge, before whose judgment-seat we
must appear, the Lord Jesus Christ, who himself
will appear in flaming fire ; the recompense to be
then received, for things done in the body ; which
will be very' particular unto every one ; and very
just, according to what we have done, whether good
or bad. The apostle calls this awful judgment the
terror of the Lord; ( v . 11.) and, by the considera¬
tion thereof, was excited to persuade men to repent,
and live a holy life, that, when Christ shall appear
terribly, they may appear before him comfortably.
And concerning his fidelity and diligence, he com¬
fortably' appeals unto God, and the consciences of
those he wrote to ; We are made manifest unto God,
and I trust also are made manifestin your consciences.
12. For we commend not ourselves again
unto you, but give you occasion to glory on
our behalf, that ye may have somewhat to
answer them who glory in appearance, and
not in heart. 13. For whether we be be¬
side ourselves, it is to God : or whether we
be sober, it is for your cause. 14. For the
love of Christ constiaineth us; because we
thus judge, that if one died for all, then
were all dead: 15. And that he died for
all, that they who live should not hence¬
forth live unto themselves, but unto him
who died for them, and rose again.
Here observe,
1. The apostle makes an apology for seeming to
commend himself and his fellow-labourers; (in 12.)
and tells them, (1.) It was not to commend them¬
selves, or for their own sakes, that he had spoken
of their fidelity and diligence in the former verses ;
nor was he willing to suspect their good opinion of
him. But, (2.) The true reason was this, to put an
argument in their mouths, wherewith to answer his
accusers, who made vain boastings, and gloried in
appearances only ; that he might give them an occa¬
sion to glory on their behalf or to defend them
against the reproaches of their adversaries. And if
the people can say that the word has been manifested
to their consciences, and been effectual to their con¬
version and edification, this is the best defence they
can make for the ministry of the word, when they
are vilified and reproached.
2. He gives good reasons for their great zeal and
diligence. Some of Paul’s adversaries had, it is
likely, reproached him for his zeal and fervour, as
if he had been a madman, or, in the language of our
days, a fanatic ; they imputed all to enthusiasm, as
the Roman governor told him, Much learning has
made thee mad, Acts 26. 24. But the apostle tells
them,
(1.) It was for the glory of God, and the good of
the church, that he was thus zealous and industri¬
ous ; “ Whether we be beside ourselves, or whether
we be sober, whether you or others do think the one
or the other, it is to God, and for his glory ; and it
is for your cause, or to promote your good,” v. 13.
If they manifested the greatest ardour and vehe-
mency at some times, and used the greatest calmness
in strong reasonings at other times, it was for the
best ends; and in both methods they had good rea¬
son for what they did. For,
(2.) The love of Christ constrained them, v. 14.
They were under the sweetest and strongest con¬
straints to do what they did. Love has a constrain¬
ing virtue to excite ministers and private Christians
| in their duty. Our love to Chj'ist will have this
virtue ; and Christ's love to us, which was manifested
in this great instance of his dying for us, will have
this effect upon us, if it be duly considered and right-
1 \ judged of. For observe, how the apostle argues
for the reasonableness of love’s constraints ; and de¬
clares,
JT.] What we were before, and must have con¬
tinued to be, had not Christ died for us ; We were
488
II. CORINTHIANS, V.
dead , v. 14. If one died for all, then were all dead ;
dead in law, under sentence of death ; dead in sins
and trespasses, spiritually dead. Note, This was the
deplorable condition of all those whom Christ died
for : they were lost and undone, dead and ruined, and
must have remained thus miserable for ever, if Christ
had not died for them.
[2.] What such should do, for whom Christ died ;
namely, that they should live to him. This is what
Christ designed, that they who live, who are made
alive unto God by means of his death, should live to
him that died for them, and rose again, for their sakes
also, and that they should not live to themselves,
v. 15. Note, We should not make ourselves, but
Christ, the end of our living and actions : and it was
one end of Christ’s death, to cure us of this self-love,
and to excite us always to act under the command¬
ing influence of his love. A Christian’s life should
be consecrated to Christ ; and then do we live as we
ought to live, when we live to Christ, who died for us.
16. Wherefore henceforth know we no
man after the flesh: yea, though we have
known Christ after the flesh, yet now hence¬
forth know we him no more. 1 7. There¬
fore if any man be in Christ, he is a new
creature : old things are passed away; be- i
hold, all things are become new. 18. And
all things are of God, who hath reconciled
us to himself by Jesus Christ, and hath
given to us the ministry of reconciliation ;
19. To wit, that God was in Christ, recon¬
ciling the world unto himself, not imputing
their trespasses unto them ; and hath com¬
mitted unto us the word of reconciliation.
20. Now then we are ambassadors for
Christ ; as though God did beseech you by
us, we pray you in Christ’s stead, Be ye re¬
conciled to God. 21. For he hath made
him to be sin for us, who knew no sin ; that
we might be made the righteousness of God
in him.
In these verses the apostle mentions two things
that are necessary in order to our living to Christ,
both of which are the consequences of Christ’s dying
for us — regeneration, and reconcilation.
I. Regeneration, which consists in two things;
namely,
1. Weanedness from the world ; ** Henceforth we
know no man after the flesh, v. 16. We do not own
or affect any person or thing in this world for carnal
ends and outward advantage : we are enabled, by
divine grace, not to mind or regard this world, or
the things of the world, but to live above it. The
love of Christ is in our hearts, and the world is under
our feet. Note, Good Christians must enjoy the
comforts of this life, and their relations in this world,
with a holy indifferency ; Yea, though we have known
Christ after the flesh, yet, says the apostle, we know
him no more. It is questioned whether Paul had
seen Christ in the flesh. However, the rest of the
apostles had, and so might some among those he
was now writing to. However, he would not hav ■
them value themselves upon that account ; for even
'lie bodily presence of Christ is not to be desired or
loted upon by his disciples. W e must live upon his
spiritual presence, and the comfort it affords. Note,
Those who make images of Christ, and use them in
their worship, do not take the way that God, has
appointed for strengthening their faith and quicken- j
ing their affections ; for it is the will of God tnat we
should not know Christ any more after the flesh.
2. A thorough change of the heart ; For if any
man be in Christ, if any man be a Christian indeed,
and will approve himself such, he is, or he must be,
a new creature, v. 17. Some read it, Let him be a
new creature. This ought to be the care of all who
profess the Christian faith, that they be new crea¬
tures ; not only that they have a hew name, and
wear a new livery, but that they have a new heart
and new nature. And so great is the change the
grace of God makes in the soul, that, as it follows,
old things are passed away, old thoughts, old prin¬
ciples, and old practices, are passed away ; and all
these things must become new. Note, Regenerat¬
ing grace creates a new world in the soul ; all things
are new. The renewed man acts from new prin¬
ciples, by new rules, with new ends, and in new
company.
II. Reconciliation ; which is here spoken of under
a double notion.
1. As an unquestionable privilege, v. 18, 19. Re¬
conciliation supposes a quarrel, or breach of friend¬
ship ; and sin has made a breach, it has broken the
friendship between God and man. The heart of
the sinner is filled with enmity against God, and
God is justly offended with the sinner. Yet, be¬
hold, there may be a reconciliation ; the offended
Majesty of heaven is willing to be reconciled. And
observe,
(1.) He has appointed the Mediator of reconcilia¬
tion — Jesus Christ. He has reconciled us to him¬
self by Jesus Christ, v. 18. God is to be owned
from first to last in the undertaking and performance
of the Mediator. All things relating to our recon¬
ciliation by Jesus Christ, are of God, who by the
mediation of Jesus Christ has reconciled the world to
himself, and put himself into a capacity of being ac¬
tually reconciled to offenders, without any wrong or
injury to his justice or holiness ; and does not impute
to men their trespasses, but recedes from the rigour
of the first covenant, which was broken, and does
not insist upon the advantage he might justly take
against us for the breach of that covenant, but is
willing to enter into a new treaty, and into a new
covenant of grace, and, according to the tenour
thereof, freely to forgive us all our sins, and justify
freely by his grace all those who do believe.
(2.) He has appointed the ministry of reconcilia¬
tion, v. 18. By the inspiration of God the scriptures
were written, which contain the word of reconcilia¬
tion ; shewing us that peace was made by the blood
of the cross, that reconciliation is wrought, and di¬
recting us how we may be interested therein. And
he has appointed the office of the ministry, which is
a ministry of reconciliation : ministers are to open
and proclaim to sinners the terms of mercy and re¬
conciliation, and persuade them to comply there¬
with. For,
2. Reconciliation is here spoken of as our indis¬
pensable duty, v. 20. As God is willing to be re¬
conciled to us, we ought to be reconciled to God.
And it is the great end and design of the gospel, that
word of reconciliation, to prevail upon sinners to lay
aside their enmity against God. Faithful ministers
are Christ’s ambassadors, sent to treat with sinners
on peace and reconciliation : they come in God’s
name, with his entreaties, and act in Christ’s stead,
doing the verv thing he did when he was upon this
earth, and what he wills to be done, now that he is
in heaven. Wonderful condescension ! Though
God can be no loser by the quarrel, nor gainer bv
the peace, yet by his ministers he beseeches sinners
to lay aside their enmity, and accept of the terms
he offers, that they would be reconciled to him, to
all his attributes, to all his laws, and to all his provi¬
dences ; to believe in the Mediator, to accept the
489
II. CORINTHIANS, VI.
atonement, and comply with his gospel, in all the
parts of it, and in the whole design ot it. And for
our encouragement so to do, the apostle subjoins
what should be well known and duly considered by
us, (v. 21.) namely, (1.) The purity of the Media¬
tor ; that he knew no sin. (2. ) The sacrifice he of¬
fered ; He was made Sin ; not a sinner, but Sin, a
Sin-offering, a Sacrifice for sin. (3.) The end and
design of all this; that we might be made the righ¬
teousness of God in him , might be justified freely by
the grace of God through the redemption which is
in Christ Jesus. Note, [1.] As Christ, who knew
no sin of his own, was made Sin for us, so we, who
have no righteousness of our own, are made the
righteousness of God in him. [2.] Our reconcilia¬
tion to God is only through Jesus Christ, and for the
sake of his merit : on him therefore we must rely,
and make mention of his righteousness, and his only.
CHAP. VI.
In this chapter, the apostle gives an account of his general
errand to all whom he preached to ; with the several argu¬
ments and methods he used, v. 1 . . 10. Then he addresses
himself particularly to the Corinthians, giving them good
cautions with great affection and strong arguments, v. 1 1
. . 18.
1. WJ'E then, as workers together with
T ▼ him , beseech you also that ye
receive not the grace of God in vain. 2.
(For he saith, I have heard thee in a time
accepted, and in the day of salvation have
I succoured thee: behold, now is the ac¬
cepted time; behold, now is the day of sal¬
vation.) 3. Giving no offence in any thing,
that the ministry be not blamed: 4. But
in all things approving ourselves as the mi¬
nisters of God, in much patience, in afflic¬
tions, in necessities, in distresses, 5. In
stripes, in imprisonments, in tumults, in la¬
bours, in watchings, in fastings; 6. By
pureness, by knowledge, by long-suffering,
by kindness, by the Holy Ghost, by love
unfeigned, 7. By the word of truth, by the
power of God, by the armour of righteous¬
ness on the right hand and on the left, 8.
By honour and dishonour, by evil report
and good report: as deceivers, and yet
true; 9. As unknown, and yet well known;
as dying, and, behold, we live; as chasten¬
ed, and not killed; 10. As sorrowful, yet
alway rejoicing; as poor, yet making many
rich; as having nothing, and yet possessing
all things.
In these verses we have an account of the apos¬
tle’s general errand and exhortation to all whom he
preached to in eveiy place where he came, with
the several arguments and methods he used. Ob¬
serve,
I. The errand or exhortation itself, namely, to
comply with the gospel-offers of reconciliation ;
that, being favoured with the gospel, they would
not receive this grace of God in vain, v. 1. The
gospel is a word of grace sounding in our ears ; but
it will be in vain for us to hear it, unless we believe
it, and comply with the end and design of it. And
as it is the duty of the ministers of the gospel to ex¬
hort and persuade their hearers to accept of grace
and mercy that are offered to them, so they are ho-
Vol. vi. — 3 Q,
noured with this high title, of co-workers with God.
Note, 1. They must work ; and must work for God,
and his glory ; for souls, and their good : and they
are workers with God, yet under him, as instru¬
ments only ; however, if they are faithful, they may
hope to find God working with them, and their la¬
bour will be effectual. 2. Observe the language and
way of the spirit of the gospel : it is not with rough¬
ness and severity, but with all mildness and gentle¬
ness, to beseech and entreat, to use exhortations and
arguments, in order to prevail with sinners, and
overcome their natural unwillingness to be recon¬
ciled to God, and to be happy for ever.
II. The arguments and method which the apostle
used. And here he tells them,
1. The present time is the only proper season to
accept of grace that is offered, and improve that
grace which is afforded ; NOW is the accepted time,
NOW is the day of salvation, v. 2. The gospel-day
is a day of salvation, the means of grace the means
of salvation, the offers of the gospel the offers of sal¬
vation, and the present time the proper time to ac¬
cept of these offers ; To-day, while it is called to¬
day. The morrow is none of our’s : we know not
what will be on the morrow, nor where we shall be ;
and we should remember that present seasons of
grace are short and uncertain, and cannot be recall¬
ed when they are past. It is therefore our duty and
interest to improve them while we enjoy them, and
no less than our salvation depends upon our so do¬
ing.
2. What caution they used not to give offence
that might hinder the success of their preaching;
Giving no offence in any thing, v. 3. 'I he apostle
had great difficulty to behave prudently and inoffen¬
sively toward the Jews and Gentiles, for many of
both sorts watched for his halting, and sought occa¬
sion to blame him and his ministry, or his conversa¬
tion ; therefore he was very cautious not to give of¬
fence to them who were so apt to take offence, that
he might not offend the Jews by unnecessary zeal
against the law, nor the Gentiles by unnecessary
compliances with such as were zealous for the law.
He was careful, in all his words and actions, not to
give offence, or occasion of guilt or grief. Note,
When others are too apt to take offence, we should
be cautious lest we give offence ; and ministers es¬
pecially should be careful lest they do any thing that
may bring blame on their ministry, or render that
unsuccessful.
3. Their constant aim and endeavour in all things
to approve themselves faithful, as became the minis¬
ters of God, v. 4. We see how much stress the
apostie upon all occasions lays on fidelity in our
work, because much of our success depends upon
that. His eye was single, and his heart upright, in
all his ministrations; and his great desire was to be
the servant of God, and to approve himself so.
Note, Ministers of the gospel should look upon
themselves as God's servants or ministers, and act
in every thing suitable to that character. So did
the apostle,
(1.) Bu much patience in afflictions. He was a
great sufferer, and met with many afflictions, often
in necessities, and wanting the conveniences, if not
the necessaries of life ; in distresses, being straitened
on every side, hardly knowing what to do ; in stripes
often, (ch. 11. 24.) in imprisonments, in tumults
raised by the Jews and Gentiles against him, in la¬
bours, not only in preaching the gospel, but in tra¬
velling from place to place for that end, and work¬
ing with his hands to supply his necessities ; in
watchings and in fastings, either voluntary upon a
religious account, or involuntary for the sake of re¬
ligion : but he exercised much patience in all, v. 4,
5. Note, [1.] It is the lot of faithful ministers often
to be reduced to great difficulties, and to stand in
11. CORINTHIANS, VI.
need of much patience. [2.] Those who would ap¬
prove themselves to God, must approve themselves
faithful in trouble as well as in peace, not only in
doing the work of God diligently, but also in bearing
the will of God patiently.
(2.) By acting from good principles. The apostle
went by a good principle in all he did, and tells them
what his principles were ; ( v . 6, 7.) Pureness ; and
there is no piety without purity. A care to keep
ourselves unspotted from the world, is necessary in
order to our acceptance with God. Knowledge was
another principle ; and zeal without this is but mad¬
ness. He also acted with long-suffering and kind¬
ness ; being not easily provoked, but bearing with
the hardness of men’s hearts, and hard treatment
from their hands, to whom he kindly endeavoured
to do good. He acted under the influence of the
Holy Ghost, from the noble principle of unfeigned
love, according to the rule of the word of truth,
under the supports and assistances of the power of
God, having on the armour of righteousness, a con¬
sciousness of universal righteousness and holiness ;
which is the best defence against the temptations
of prospeiity on the right hand, and of adversity on
the left.
(3. ) By a due temper and behaviour under all the
variety of conditions in this world, v. 8 — 10. We
must expect to meet with many alterations of our
circumstances and conditions in this world ; and it
will be a great evidence of our integrity, if we pre¬
serve a right temper of mind, and duly behave our¬
selves, under them all. The apostles met with ho¬
nour and dishonour, good report and bad report :
good men in this world must expect to meet with
some dishonour and reproaches, to balance their
honour and esteem ; and we stand in need of the
grace of God, to arm us against the temptations of
honour on the one hand, so as to bear good report
without pride ; and of dishonour on the other hand,
so as to bear reproaches without impatience or re¬
crimination. It should seem that persons differently
represented the apostles in their reports ; that some
represented them as the best, and others as the
worst, of men: by some they were counted deceivers,
and run down as such ; by others as true, preach¬
ing the gospel of truth, and men who were true to
the trust reposed in them. They were slighted by
the men of the world as unknown, men of no figure
or account, not worth taking notice of ; yet in all
the churches of Christ they were well known, and
of great account : they were looked upon as dying,
being killed all the day long, and their interest was
thought to be a dying interest; “and yet behold,”
says the apostle, “ we live, and live comfortably,
and bear up cheerfully under all our hardships, and
go on conquering and to conquer.” They were
chastened, and often fell under the lash of the law,
yet not killed : and though it was thought that they
were sorrowful, a company of mopish and melan¬
choly men, always sighing and mourning; yet they
were always rejoicing in God, and had the greatest
reason to rejoice always. They were despised as
floor, upon the account of their poverty in this
world ; and yet they made many rich, by preaching
the unsearchable riches of Christ. They were
thought to have nothing, and silver and gold they
had none, houses and lands they had none ; yet they
possessed all things; they had nothing in this world,
but they had a treasure in heaven. Their effects
lay in another country, in another world. They had
nothing in themselves, but possessed all things in
Christ. Such a paradox is a Christian’s life, and
through such a variety of conditions and reports lies
our way to heaven ; and we should be careful in all
these things to approve ours' Ives to God.
11,0 ye Corinthians our mouth is open
unto you, our heart is enlarged. 12. Ye
are not straitened in us, but ye are strait¬
ened in your own bowels. 1 3. Now for a
recompense in the same, (I speak as unto
my children,) be ye also enlarged. 1 4. Be
ye not unequally yoked together with un¬
believers: for what fellowship hath righ¬
teousness with unrighteousness ? And what
communion hath light with darkness ? 1 5.
And what concord hath Christ with Belial ?
Or what part hath he that believeth with
an infidel 1 16. And what agreement hath
the temple of God with idols ? For ye are
the temple of the living God ; as God hath
said, I will dwell in them, and walk in
them , and 1 will be their God, and they
shall be my people. 1 7. W herefore come
out from among them, and be ye separate,
saith the Lord, and touch not the unclean
thing', and 1 will receive you, 18. And
will be a Father unto you, and ye shall be
my sons and daughters, saith the Lord
Almighty.
The apostle proceeds to address himself more
particularly to the Corinthians, and cautions them
against mingling themselves with unbelievers.
Where observe,
I. How the caution is introduced with a profes¬
sion, in a very pathetic manner, of the most tender
affection to them, even like that of a father to his
children, v. 11 — 13. Though the apostle was happy
in a great fluency of expressions, yet he seemed to
want words how to signify the warm affections he
had for these Corinthians. “O ye Corinthians, to
whom I am now writing, I would fain convince you
how well I love you : we are desirous to promote
the spiritual and eternal welfare of all whom we
preach unto, yet our mouth is open unto you, and
our heart is enlarged unto you, in a special manner.”
And because his heart was thus enlarged with love
to them, therefore he opened his mouth so freely to
them in kind admonitions and exhortations; “ Ye
are not,” says he, “ straitened in us; we would
gladly do you all the service we can, and promote
your comfort, as helpers of your faith and your joy ;
and if it be otherwise, the fault is in yourselves ; it
is because ye are straitened in yourselves, and fail in
suitable returns to us, through some misapprehen¬
sions concerning us ; and all we desire, as a recom¬
pense, is only that ye would be proportionably af¬
fected to us, as children should love their father. ”
Note, It is desirable that there should be a mutual
good affection between ministers and their people,
and this would greatly tend to their mutual comfort
and advantage.
II. The caution or exhortation itself, not to mingle
themselves with unbelievers, not to be unequally
yoked with them, v. 14. Either,
1. In stated relations. It is wrong for good peo¬
ple to join in affinity with the wicked and profane :
these will draw different ways, and that will be gall¬
ing and grievous. Those relations who are our
choice, must be chosen by rule ; and it is good for
those who are themselves the children of God, to
join with those who are so likewise ; for there is
more danger that the bad will damage the good,
than hope that the good will benefit the bad.
2. In common conversation. We should not yoke
ourselves in friendship and acquaintance with wicked
men and unbelievers. Though we cannot wholly
491
II. CORINTHIANS, Vll.
avoid seeing and hearing, and being with, such, yet
we should never choose them for our bosom-friends.
3. Much less should we join in religious com¬
munion with them ; we must not join with them in
their idolatrous services, nor concur with them in
their false worship, nor any abominations ; we must
not confound together the table of the Lord and the
table of devils ; the house of God and the house of
Rimmon. The apostle gives several good reasons
against this corrupt mixture.
(1.) It is a very great absurdity, v. 14, 15. It is an
unequal yokingoi things together, that will not agree
together ; as bad as for the Jews to have ploughed
with an ox and an ass, or to have sown divers sorts
of grain intermixed. What an absurdity is it to
think of joining righteousness and unrighteousness,
or mingling light and darkness, fire and water, toge¬
ther ! Believers are, and should be, righteous ; but
unbelievers are unrighteous. Believers are made
light in the Lord, but unbelievers are in darkness ;
and what comfortable communion can these have
together ? Christ and Belial are contrary one to the
other ; they have opposite interests and designs, so
that it is impossible there should be any concord or
agreement between them. It is absurd, therefore,
to think of enlisting under both ; and if the believer
has part with an infidel, he does what in him lies to
bring Christ and Belial together.
(2. ) It is a dishonour to the Christian’s profession ;
(z». 16.) for Christians are by profession, and should
be in reality, the tem/iles of the living God; dedi¬
cated to, and employed for, the service of God, who
has promised to reside in them, to dwell and walk
in them, to stand in a special relation to them, and
take a special care of them, that he will be their
God, and they shall be his people. Now there can
be no agreement between the temple of God and
idols. Idols are rivals with God for his honour, and
God is a jealous God, and will not give his glory to
another.
(3.) There is a great deal of danger in communi¬
cating with unbelievers and idolaters ; danger of be¬
ing defiled, and of being rejected : therefore the ex¬
hortation is, (i>. 17.) to come out from among them,
and keep at a due distance ; to he separate, as one
would avoid the society of those who have the le¬
prosy or the plague, for fear of taking infection, and
not to touch the unclean thing, lest we are defiled.
Who can touch pitch, and not be defiled by it ? We
must take care not to defile ourselves by converse
with those who defile themselves with sin ; so is the
will of God, as we ever hope to be received, and not
rejected, by him.
(4. ) It is base ingr-atitude to God for all the fa¬
vours he has bestowed upon believers, and promised
to them, v. 18. God has promised to be a Father to
them, and that they shall be his sons and his daugh¬
ters ; and is there a greater honour or happiness than
this ? How ungrateful a thing then must it be, if
such who have this dignity and felicity, should de¬
grade and debase themselves by mingling with un¬
believers ! Do we thus requite the Lord, O foolish
and unwise?
CHAP. VII.
This chapter begins with an exhortation to progressive holi¬
ness, and a due regard to the ministers of the gospel, v.
1 .. 4. Then the apostle returns from a long digression, to
speak further of the affair concerning the incestuous person,
and tells them what comfort he received in his distress about
that matter, upon his meeting with Titus, tv. 5. .7.) and
how he rejoiced in their repentance, with the evidences
thereof, v. 8.. 11. And lastly, he concludes with endea¬
vouring to comfort the Corinthians, upon whom his admo¬
nitions had had so good an effect, v. 12. . 16.
I. TTAVING therefore these promises,
jLl dearly beloved, let us cleanse our¬
selves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God.
2. Receive us; we have wronged no man,
we have corrupted no man, we have de¬
frauded no man. 3. I speak not this to
condemn you ; for I have said before, that
ye are in our hearts to die and live with
you. 4. Great fs my boldness of speech to¬
ward you, great is my glorying of you : I
am filled with comfort, 1 am exceeding
joyful in all our tribulation.
These verses contain a double exhortation.
1. To make a progress in holiness, or to perfect
! holiness in the fear of God, v. 1. This exhortation
is given with most tender affection to them who
were dearly beloved, and enforced by strong argu¬
ments, even the consideration of those exceeding
great and precious promises which were mentioned
in the former chapter, and which the Corinthians
had an interest in, and a title to. The promises of
God are strong inducements to sanctification, in both
1 the branches thereof, namely,
j (1.) The dying unto sin, or mortifying our lusts
and corruptions, we must cleanse ourselves from all
filthiness of flesh and spirit. Sin is filthiness, and
there are defilements of body and mind ; there are
sins of the flesh, that are committed with the body ;
and sins of the spirit, spiritual wickednesses ; and we
must cleanse ourselves from the filthiness of both,
for God is to be glorified both with body and soul.
(2.) The living unto righteousness and holiness.
If we hope God is our Father, we must endeavour
to be partakers of his holiness, to be holy as he is
holy, and perfect as our Father in heaven is perfect.
We must be still perfecting holiness, and not be con¬
tented with sincerity, (which is our gospel-perfec¬
tion,) without aiming at sinless perfection, though
we shall always come short of it while we are in this
world ; and this we must do in the fear of God,
which is the root and principle of all religion, and
there is no holiness without it. Note, Faith and hope
in the promises of God must not destroy our fear of
God, who taketh pleasure in them that fear him,
and hope in his mercy.
2. To shew a due regard to the ministers of the
gospel ; Receive us, v. 2. Those who labour in the
word and doctrine, should be had in reputation, and
be highly esteemed for their work's sake : and this
would be a help to making progress in holiness. If
the ministers ot the gospel are thought contemptible
because of their office, there is danger lest the gospel
itself be contemned also. The apostle did not think
it any disparagement to court the favour of the Co¬
rinthians ; and though we must flatter none, yet we
must be gentle towards all.
He tells them,
(1.) He had done nothing to forfeit their esteem
! and good-will, but was cautious not to do any thing
i to deserve their ill— w HI ; (i;. 2.) “ lie have wronged
\ no man : we have done you no harm, but always de¬
signed you good.” I have coveted no man's silver,
or gold, or apparel, said he to the elders of Ephe¬
sus, Acts 20. 33. “ We have corrupted no man, by
false doctrines or flattering speeches We have de¬
frauded no man ; we have not sought, ourselves, or
to promote our own secular interests by crafty and
greedy measures, to the damage of any persons.”
This is an appeal like that of Samuel, 1 Sam. 12.
Note, Then may ministers the more confidently ex¬
pect esteem and favour from the people, when they
j can safely appeal to them, that they are guilty of
j nothing that deserves disesteem or displeasure,
j (2.) He did not herein reflect upon them for want
492
II. CORINTHIANS, VII.
of affection to him, v. 3, 4. So tenderly and cau- I
tiously did the apostle deal with the Corinthians,
among whom there were some who would be glad
of any occasion to reproach him, and prejudice the
minds of others against him. To prevent any insi¬
nuations against him on account of what he had said,
as if he intended to charge them with wronging him,
or unjust accusations of him for having wronged
them, he assures them again of his great affection to
them, insomuch that he could spend his last breath
at Corinth, and live and die with them , if his busi¬
ness with other churches, and his work as an apostle,
(which was not to be confined to one place only,)
would permit him to do so. And he adds, it was his
great affection to them, that made him use such
boldness or freedom of speech toward them, and
caused him to glory, or make his boasts of them, in
all places, and upon all occasions, being filled with
comfort, and exceeding joyful in all their tribula¬
tions.
5. For, when we were come into Mace¬
donia, our flesh had no rest, but we were
troubled on every side; without were fight¬
ings, within were fears. 6. Nevertheless
God, that comforted those that are cast
down, comforted us by the coming of Titus;
7. And not by his coming only, but by the
consolation wherewith he was comforted in
you, when he told us your earnest desire,
your mourning, your fervent mind toward
me; so that I rejoiced the more. 8. For
though I made you sorry with a letter, I do
not repent, though I did repent : for I per¬
ceive that the same epistle hath made you
sorry, though it were but for a season. 9.
Now I rejoice, not that ye were made
sorry, but that ye sorrowed to repentance :
for ye were made sorry, after a godly man¬
ner, that ye might receive damage by us in
nothing. 10. For godly sorrow workcth
repentance to salvation npt to be repented
of : but the sorrow of the world worketh
death. 1 1. For behold this self-same thing,
that ye sorrowed after a godly sort, what
carefulness it wrought in you, yea, what
clearing of yourselves, yea, what indigna¬
tion, yea, what fear, yea, what vehement
desire, yea, what zeal, yea, what revenge !
In all things ye have approved yourselves
to be clear in this matter.
There seems to be a connexion between ch. 2. 13.
(where the apostle said he had no rest in his spirit
when he found not Titus atTroas) and the fifth verse
of this chapter : and so great was his affection to the
Corinthians, and his concern about their behaviour
in relation to the incestuous person, that, in his fur¬
ther travels, he still had no rest till he heard from
them. And now he tells them,
I. How he was distressed, v. 5. He was troubled
when he did not meet with Titus at Troas, and af¬
terward when for some time he did not meet with
him in Macedonia: this was a grief to him, because
he could not hear what reception he met with at
Corinth, or how their affairs went forward. And
beside this, they met with other troubles, with in¬
cessant storms of persecutions ; there wer efghtings
without, or continual contentions with, anil opposi¬
tion from, Jews and Gentiles ; and there were fears
within, and great concern for such as had embraced
the Christian faith, lest they should be corrupted or
seduced, and give scandal to others, or be scandalized.
II. How he was comforted, v. 6, 7. Where ob¬
serve, 1. The very coming of Titus was some com¬
fort to him. It was matter of joy to see him, whom
he long desired and expected to meet with. The
very coming of Titus, and his company, who was
dear to him as his own son in the common faith,
(Tit. 1. 4.) was a great comfort to the apostle in his
travels and troubles. But, 2. The good news which
Titus brought concerning the Corinthians, was mat¬
ter of greater consolation. He found Titus to be
comforted in them ; and this filled the apostle with
comfort, especially when he acquainted him with
their earnest desire to give good satisfaction in the
things about which the apostle had written to them ;
and of their mourning for the scandal that was found
among them, and the great grief they had caused to
others ; and their fervent mind or great affection to¬
ward the apostle, who had dealt so faithfully with
them in reproving their faults. So true is the ob¬
servation of Solomon, (Prov. 28. 23.) He that re-
buketh a man, afterward shall find more favour
than he that fiattereth with his tongue. 3. He as¬
cribes all his comfort to God as the Author. It was
God who comforted him by the coming of Titus,
even the God of all comfort; God, who comforteth
them that are cast down, v. 6. Note, We should
look above and beyond all means and instruments,
unto God, as the Author of all the consolation and
the good that we enjoy.'
III. How greatly he was rejoiced at their repent¬
ance, and the evidences thereof. The apostle was
sorry that he had grieved them, that some pious
persons among them laid to heart very greatly
what he said in his former epistle, or that it was
needful he should make them sorry, whom he had
rather have made glad, v. 8. But now he rejoiced,
when he found they had sorrowed to repentance, v.
9. Their sorrow in itself was not the cause of his
rejoicing ; but the nature of it, and the effect of it,
( repentance unto salvation, v. 10.) made him re¬
joice; for now it appeared that they had received
damage by him in nothing ; their sorrow was but for
a season ; it was turned into joy, and that joy was
durable. Observe here,
1. The antecedent of true repentance is godly
sorrow, that worketh repentance. It is not repent¬
ance itself, but it is a good preparation to repent¬
ance, and in some sense the cause that produces re¬
pentance. The offender had great sorrow, he was
in danger of being swallowed up with overmuch
sorrow; and the society was greatly sorrowful,
which before was puffed up: and this sorrow of
their’s was after a godly manner, or according to
God ; (as it is in the original ;) it was according to
the will of God, tending to the glory of God, and
wrought by the Spirit of God. It was a godly sor¬
row, because a sorrow for sin, as an offence against
God, an instance of ingratitude, and a forfeiture of
God’s favour. There is a great difference between
this sorrow of a godly sort, and the sorrow of this
world. Godly sorrow produces repentance and re¬
formation, and will end in salvation ; but worldly
sorrow worketh death. The sorrows of worldly
men for worldly things, will bring down grey hairs
the sooner to the grave ; and such a sorrow even for
sin as Judas had, will have fatal consequences, as
his had, which wrought death. Note, (1.) Repent¬
ance will be attended with salvation. Therefore,
(2.) True penitents will never repent that they
have repented, or of any thing that was conducive
thereto. (3.) Humiliation and godly sorrow are
previously necessary in order to repentance, and
both of them are from God, the Giver of all grace.
493
II. CORINTHIANS, VIII.
2. The happy fruits and consequences of true re¬
pentance are mentioned; (i>. 11.) and those fruits
that are meet for repentance, are the best evidences
of it ; where the heart is changed, the life and ac¬
tions will be changed too. The Corinthians made
it evident that their sorrow was a godly sorrow, and
such as wrought repentance, because it wrought in
them great carefulness about their souls, and to avoid
sin, and please God ; it wrought also a clearing of
themselves, not by insisting upon their own justifica¬
tion before God, especially while they persisted in
their sin, but by endeavours to put away the accurs¬
ed thing, and so free themselves from the just im¬
putation of approving the evil that had been done.
It wrought indignation at sin, at themselves, at the
tempter and his instruments ; it wrought fear, a fear
of reverence, a fear of watchfulness, and a fear of
distrust ; not a distrust of God, but of themselves ;
an awful fear of God, a cautious fear of sin, and a
jealous fear of themselves. It wrought vehement
desire after a thorough reformation of what had
been amiss, and of reconciliation with God Avhom
they had offended. It wrought. zeal, a mixture of
love and anger, a zeal for duty, and against sin. It
wrought, lastly, revenge against sin and their own
folly, by endeavours to make all due satisfaction for
injuries that might be done thereby. And thus in
all things had they approved themselves to be clear
in that matter. Not that they were innocent, but
that they were penitent, and therefore clear of guilt
before God, who would pardon and not punish
them ; and they ought no longer to be reproved,
much less to be reproached, by men, for what they
had truly repented of.
1 2. Wherefore, though 1 wrote unto
you, I did it not for his cause that had
done the wrong, nor for his cause that suf¬
fered wrong, but that our care for you in
the sight of God might appear unto you.
13. Therefore we were comforted in your
comfort : yea, and exceedingly the more
joyed we for the joy of Titus, because his
spirit was refreshed by you all. 14. For
if I have boasted any thing to him of you,
I am not ashamed; but as we spake all
things to you in truth, even so our boast¬
ing, which I made before Titus, is found a
truth. 15. And his inward affection is more
abundant toward you, while he remem-
bereth the obedience of you all, how with
fear and trembling ye received him. 16. I
rejoice, therefore, that I have confidence in
you in all things.
In these verses the apostle endeavours to comfort
the Corinthians, upon whom his admonitions had
had so good an effect. And in order thereto,
1. He tells them, he had a good design in his for¬
mer epistle, which might be thought severe, v. 12.
It was not chiefly for his cause that did the wrong,
not only for his benefit, much less merely that he
should be punished ; nor yet was it only for his cause
that suffered wrong, namely, the injured father,
and that he might have what satisfaction could be |
given him ; but it was also to manifest his great and
sincere concern and care for them, the whole church,
lest that should suffer by letting such a crime, and
the scandal thereof, remain among them without
due remark and resentment.
2. He acquaints them with the joy of Titus as
well as of himself, upon the account of their repent¬
ance and good behaviour. Titus was rejoiced, and
his spirit refreshed, with their comfort, and this
comforted and rejoiced the apostle also; (v. 13.)
and as Titus was comforted while he was with
them, so when he remembered his reception among
them, expressing their obedience to the apostolical
directions, and their fear and trembling at the re¬
proofs that were given them, the thoughts of these
things inflamed and increased his affections to them,
V. 15. Note, Great comfort and joy follow upon
godly sorry. As sin occasions general grief, so re¬
pentance and reformation occasion general joy.
Paul was glad, and Titus was glad, and the Corin¬
thians were comforted, and the penitent ought to be
comforted ; and well may all this joy be on earth,
when there is joy in heaven over one sinner that re-
penteth.
3. He concludes this whole matter with express¬
ing the entire confidence he had in them ; He was
not ashamed of his boasting concerning them to
Titus: (v. 14.) for he was not disappointed in his
expectation concerning them, which he signified to
Titus; and he could now with great joy declare
what confidence he still had in them as to all things,
that he did not doubt of their good behaviour for the
time to come. Note, It is a great comfort and joy
to a faithful minister, to have to do with a people
whom he can confide in, and whom he has reason to
hope will comply with every thing he proposes to
them, that is for the glory ol God, the credit of the
gospel, and their advantage.
CHAP. VIII.
In this and the following chapter, Paul is exhorting and di¬
recting the Corinthians about a particular work of charity
— to relieve the necessities of the poor saints at Jerusalem
and in Judea, according to the good example of the
churches in Macedonia, Pom. 15. 26. The Christians at
Jerusalem, through war, famine, and persecution, were
grown poor, many of them fallen into decay, and perhaps
most of them were but poor when they first embraced
Christianity ; for Christ said, The poor receive the gospel.
Now Paul, though he was the apostle of the Gentiles, had
a tender regard, and kind concern, for those among the
Jews, who were converted to the Christian faith; and though
many of them had not so much affection to the Gentile
converts as they ought to have, yet the apostle would have
the Gentiles to be kind to them, and stirred them up to con¬
tribute liberally for their relief. Upon this subject he is
very large and copious, and writes very affectingly. In
this eighth chapter he acquaints the Corinthians with, and
commends, the good example of the Macedonians in this
work of charity, and that Titus was sent to Corinth to col¬
lect their bounty, v. 1 . . 6. He then proceeds to urge this
duty with several cogent arguments, (v. 7. . 15.) and com¬
mends the persons who were employed in this affair, v.
16. .24.
1. 1%/rOREOYER, brethren, we do you
1*1. to wit of the grace of God bestow¬
ed on the churches of Macedonia; 2. How
that, in a great trial of affliction, the abund¬
ance of their joy and their deep poverty
abounded unto the riches of their liberality.
3. For to their power, I bear record, yea,
and beyond their power, they icere willing
of themselves ; 4. Praying us with much
entreaty that we would receive the gift, and
take upon us the fellowship of the minister¬
ing to the saints. 5. And this they did , not
as we hoped, but first gave their own selves
to the Lord, and unto us by the will of God.
6. Insomuch that we desired Titus, that as
he had begun, so he would also finish in
you the same grace also.
494
II. CORINTHIANS, VIII.
Observe here,
I. The apostle takes occasion from the good ex¬
ample of the churches of Macedonia, that is, of Phi¬
lippi, Thessalonica, Berea, and others in the region
of Macedonia, to exhort the Corinthians and the
Christians in Achaia to the good work of charity.
And,
1. He acquaints them with their great liberality,
which he calls the grace of God bestowed on the
churches, v. 1. Some think the words should be
rendered, the gift of God given in or by the churches.
He certainly means the charitable gifts of these
churches, which are called the grace or gifts of
God either because they were very large, or rather
because their charity to the poor saints did proceed
from God as the Author, and was accompanied
with true love to God, which also was manifested
this way. The grace of God must be owned as the
root and fountain of all the good that is in us, or done
by us at any time ; and it is great grace and favour
from God and bestowed on us, if we are made useful
to others, and are forward to any good work.
2. He commends the chai'ityof the Macedonians,
and sets it forth with good advantage. He tells them,
(1.) They were but in a low condition, and them¬
selves in distress, yet they contributed to the relief
of others. They were in great tribulation and deefi
poverty, v. 2. It was a time of great affliction with
them, as may be seen, Acts 16. and 17. The Chris¬
tians in these parts met with ill treatment, which
had reduced them to deep poverty ; yet, as they had
abundance of joy in the midst of tribulation, they
abounded in their liberality ; they gave out of a little,
trusting in God to provide for them, and make it up
to them.
(2.) They gave very largely, with the riches of
liberality, {v. 2.) that is, as liberally as if they had
been rich. It was a large contribution they made,
all things considered ; it was according to, yea be¬
yond, their power, (v. 3.) as much, if not more than
could well be expected from them. Note, Though
men may condemn the indiscretion, yet God will ac¬
cept the pious zeal of those, who in real works of
piety and charity do rather beyond their power.
(3.) They were very ready and forward to this
good work. They were willing of themselves, {v. 3.)
and were so far from needing that Paul should urge
and press them with many arguments, that they
prayed him with much entreaty to receive the gift,
v. 4. It seems Paul was backward to undertake
this trust, for he would give himself to the word and
prayer; or, it may be, he was apprehensive how
ready his enemies would be to reproach and blacken
him upon all occasions, and might take a handle
against him upon account of so large a sum deposited
in his hands, to suspect or accuse him of indiscretion
and partiality in the distribution, if not of some in¬
justice. Note, How cautious ministers should be,
especially in money-matters, not to give occasion to
them who seek occasion to speak reproachfully !
(4.) Their charity was founded in true piety, and
this was the great commendation of it : they per¬
formed this good work in a right method ; first they
gave themselves to the I^ord, and then they gave
unto us their contributions, by the will of God,
(■y. 5.) that is, according as it was the will of God
they should do, or to be disposed of as the will of
God should be, and for his glory. This, it seems,
exceeded the expectation of the apostle; it was
more than he hoped for, to see such warm and
pious affection shining in these Macedonians, and
this good work performed with so much devotion
and solemnity. They solemnly, jointly, and unani¬
mously, made a fresh surrender of themselves, and
all they had, unto the Lord Jesus Christ. They
had done this before, and now they do it again upon
this occasion; sanctifying their contributions to do
God honour, by first giving themselves to the Lord.
Note, [1.] We should give ourselves to God; we
cannot bestow ourselves better. [2.] When we
give ourselves to the Lord, we then give him all we
have, to be called for and disposed of according to
his will. [3.] Whatever we use or lay out for God,
it is only giving to him what is his own. [4.] All
we give or bestow for charitable uses, will not be
accepted of God, or turn to our advantage, unless we
first give ourselves to the Lord.
II. The apostle tells them that Titus was desired
to go and make a collection among them ; ( v . 6. )
and Titus, he knew, would be an acceptable person
to them. He had met with a kind reception among
them formerly ; they had shewn good affection to
him, and he had a great love for them. Besides,
Titus had already begun this work among them,
therefore he was desired to fnish it. So that he
was, on all accounts, a proper person to be employ¬
ed ; and when so good a work had already prospered
in so good a hand, it would be pity if it should not
proceed and be finished. Note, It is an instance of
wisdom, to use proper instruments in a work we
desire to do well ; and the work of charity will often
succeed the best, when the most proper persons
are employed to ask for it, and dispose of it.
7. Therefore, as ye abound in every
thing i in faith, and utterance, and know¬
ledge, and in all diligence, and in your love
to us, see that ye abound in this grace also.
8. I speak not by commandment, but by
occasion of the forwardness of others, and
to prove the sincerity of your love. 9. For
ye know the grace of our Lord Jesus Christ,
that, though he was rich, yet for your sakes
he became poor, that ye through his pover¬
ty might be rich. 10. And herein I give
my advice : for this is expedient for you,
who have begun before, not only to do, but
also to be forward a year ago. 1 1. Now
therefore perform the doing of it ; that as
there teas a readiness to will, so there may
be a performance also out of that which
ye have. 12. For if there be first a willing
mind, it is accepted according to that a
man hath, and not according to that he
hath not. 13. For I mean not that other
men be eased, and you burthened : 1 4.
But by an equality, that now at this time
your abundance may be a supply for their
want, that their abundance also may be a
supply for your want ; that there may be
equality: 15. As it is written, He that
had gathered much had nothing over; and
lie that had gathered little had no lack.
In these verses the apostle uses several cogent
arguments to stir up the Corinthians to this good
work of charity.
I. He urges upon them the consideration of their
eminence in other gifts and graces, and would have
them excel in this of charity also, v. 7. Great ad¬
dress and much holy art are here used by the apostle,
when he would persuade the Corinthians to this
good thing. He commends them for other good
things that were found in them. Most people love
to be accosted kindly, especially when we ask a gift
of them for ourselves, or others ; and it is a justice
495
II. CORINTHIANS, VIII. .
,ve owe to those in whom God’s grace shines, to
give them their due commendation. Observe here,
what it was that the Corinthians abounded in. Faith
is mentioned first, for that is the root ; and as with¬
out faith it is impossible to please God, (Heb. 11. 6.)
so they who do abound in faith, will abound in other
graces and good works also ; and this will work and
shew itself by love. To their faith was added ut¬
terance, which is an excellent gift, and redounds
much to the glory of God, and the good of the
church. Many have faith, who want utterance.
But these Corinthians excelled most churches in
spiritual gifts, and particularly in utterance ; and yet
this was not in them, as in too many, both the ef¬
fect and evidence of ignorance ; for with their utter¬
ance there appeared knowledge, abundance of know¬
ledge. They had a treasury of things new and old,
and in their utterance they brought out of this trea¬
sury. They abounded also in all diligence. Often,
those who have great knowledge and ready utter¬
ance are not the most diligent Christians. Great
talkers are not always the best doers; but these
Corinthians were diligent to do, as well as know,
and talk well. And further, they had abundant
love to their ministers ; and were not like too many,,
who, having gifts of their own, are but too apt to
slight their ministers, and neglect them. Now to
all these good things the apostle desires them to add
this grace also ; to abound in charity to the poor ;
that, where so much good was found, there should
be found yet more good.
Before the apostle proceeds to another argument,
he takes care to prevent any misapprehensions of
his design to impose on them, or to bind heavy bur¬
thens upon them by his authority ; and tells them,
(v. 8.) he did not speak by commandment, or in a
way of authority ; I give my advice, v. 10. He took
occasion from the forwardness of others, to propose
what would be expedient for them, and would prove
the sincerity of their love, or be the genuine effect
and evidence thereof. Note, A great difference
should be made between plain and positive duty,
and the improvement of a present opportunity of
doing or getting good. Many a thing which is good
for us to do, yet cannot be said to be, by express and
indispensable commandment, our duty at this or
that time.
II. Another argument is taken from the conside¬
ration of the grace of our Lord Jesus Christ. The
best arguments for Christian duties ave those that
are taken from the love of Christ, that constraineth
us. The example of the churches of Macedonia
was such as the Corinthians should imitate : but the
example of our Lord Jesus Christ should have much
greater influence. And ye know, saith the apostle,
the grace of our Lord Jesus Christ ; (v. 9.) that,
though he 'was rich, as being God, equal in power
and glory with the F ather, rich in all the glory and
blessedness of the upper world, yet for your sakes
he became poor ; not only did become Man for us,
but he became poor also. He was born in poor cir¬
cumstances, lived a poor life, and died in poverty ;
and this was for our sakes, that we thereby might
be made rich ; rich in the love and favour of God ;
rich in the blessings and promises of the new cove¬
nant ; rich in the hopes of eternal life, being heirs
of the kingdom. This is a good reason why we
should be charitable to the poor out of what we
have, because we ourselves live upon the charity of
the Lord Jesus Christ.
III. Another argument is taken from their good
purposes, and their forwardness to begin this good
work. As to this he tells them,
1. It was expedient for them to perform what
they purposed, and finish what they had begun, v.
10, 11. What else did their good purposes and good
beginnings signify ? Good purposes, indeed, are good
things ; they are like buds and blossoms, pleasant to
behold, and give hopes of good fruit ; but they are
lost, and signify nothing, without performances. So
good beginnings are amiable ; but we shall lose the
benefit, unless there be perseverance, and we bring
forth fruit to perfection. Seeing therefore the Co¬
rinthians had shewed a readiness to will, he would
have them be careful also in the performance, ac¬
cording to their ability. For,
2. This would be acceptable to God. This wil/jkg
mind is accepted, ( v . 12.) when accompanied with
sincere endeavours. When men purpose that which
is good, and endeavour, according to their ability, to
perform also, God will accept of what they have, or
can do, and not reject them for what they have not,
and is not in their power to do : and this is true as to
other things, beside the work of charity. But let us
note here, that this scripture will by no means jus¬
tify those who think good meanings are enough, or
that good purposes, and the profession of a willing
mind, are sufficient to save them. It is accepted,
indeed, where there is a performance as far as we
are able, and when Providence hinders the perform¬
ance, as in David’s case, concerning building a house
for the Lord, 2 Sam. 7.
IV. Another argument is taken from the discri¬
mination which Divine Providence makes, in the
distribution of the things of this world, and the mu¬
tability of human affairs, v. 13 — 15. The force of
the arguing seems to be this; Providence gives to
some more of the good things of this world, and to
some less, and that with this design ; that those who
have a greater abundance, might supply them who
are in want, that there might be room for charity.
And further, considering the mutability of human
affairs, and how soon there may be an alteration, so
that those who now have an abundance may stand
in need of being supplied themselves in their wants ;
this should induce them to be charitable while they
are able. It is the will of God, by our mutual sup¬
plying one another, that there should be some sort
of equality ; not an absolute equality indeed, or such
a levelling as would destroy property, for in such a
case there could be no exercise of charity. But, as
in works of charity there should be an equitable pro¬
portion observed, that the burthen should not lie too
heavy on some, while others are wholly eased ; so
all should think themselves concerned to supply
those who are in want. This is illustrated by the
instance of gathering and distributing manna in the
wilderness, concerning which (as we may read,
Exod. 16.) it was the duty of every family, and all
in the family, to gather what they could ; which,
when it was gathered, was put into some common
receptacle for each family, whence the master of
the family distributed to every one as he had occa¬
sion ; to some, more than they were able, through
age and infirmity, to gather up ; to others, less than
they gathered, because they did not need so much :
and thus he that had gathered much, (more than he
had occasion for,) had nothing over, when a com¬
munication was made to him that had gathered little,
who by this method had no lack. Note, Such is the
condition of men in this world, that we mutually de¬
pend on one another, and should help one another ;
those who have ever so much of this world, have no
more than food and raiment ; and those who have
but a little of this world, seldom want those ; nor,
indeed, should those who have abundance suffer
others to want, but be ready to afford supply.
16. But thanks be to God, who put the
same earnest care into the heart of Titus
for you. 17. For indeed he accepted the
exhortation ; but being more forward, of
his own accord he went unto you. 1 8. And
496
II. CORINTHIANS, IX.
we have sent with him the brother, whose [
praise is in the gospel throughout all the
churches; 19. And not that only, but who
was also chosen of the churches to travel
with us with this grace, which is adminis¬
tered by us to the glory of the same Lord,
and declaration of your ready mind: 20.
Avoiding this, that no man should blame
us in tl i .,; abundance which is administered
by us: 21. Providing for honest things, not
only in the sight of the Lord, but also in the
sight of men. 22. And we have sent with
them our brother, whom we have often¬
times proved diligent in many things, but
now much more diligent, upon the great
confidence which I have in you. 23. Whe¬
ther any do inquire of Titus, he is my partner
and fellow-helper concerning you : or our
brethren be inquired of they are the messen¬
gers of the churches, and the glory of Christ.
24. Wherefore shew ye to them, and before
the churches, the proof of your love, and of ,
our boasting on your behalf.
In these verses the apostle commends the brethren
who were sent to them to collect their charity; and,
as it were, gives them letters credential, that, it
they were inquired after, ( v . 23.) if any should be
inquisitive or suspicious concerning them, it might
be known who they were, and how safely they might
be trusted.
1. He commends Titus, (1.) For his earnest care
and great concern of heart for them, and desire in
all things to promote their welfare. This is men¬
tioned with thankfulness to God ; ( v . 16.) and it is
cause of thankfulness, if God hath put into the hearts
of any to do us or others any good. (2.) For bis rea¬
diness to this present service. He accefitcct .if the
office, and was forward to go upon this good errand,
v. 17. Asking of charity for the relief of -thers, is
by many looked upon as a thankless office ; yet it is
a good office, and what we should not be shy of when
we arc called to it.
2. He commends another brother, who was sent
with Tii us. It is generally thought that this was
Luke, lie is commended,' (1.) As a man whose
praise was in the gospel through all the churches,
v. 18. His ministerial services of several kinds were
well known, and he had approved himsel" raise¬
worthy in what he had done. (2.) As one chosen of
the churches, (n. 19.) and joined with the apostle in
his ministration. This was done, it is most likely,
at the motion and request of Paul himself ; for this
reason, that no man might blame him in that abun¬
dance which was administered by him, u. 20. So
cautious was the apostle to avoid all occasions that
evil-minded men might lay hold on to blacken him.
He would not give occasion to any to accuse him of
injustice or partiality in this affair; and thought it to
be his duty, as it is the duty of all Christians, to pro¬
vide for things honest, not only in the sight of the
Lord, but also in the sight of men ; to act so pru¬
dently as to prevent, as far as we can, all unjust
suspicions concerning us, and all occasions of scan¬
dalous imputations. Note, We live in a censorious
world, and should cut off occasion from them who
seek occasion to speak reproachfully. It is the crime
of others, if they reproach or censure us without oc¬
casion ; and it is our imprudence at least, if we give
them any occasion, when there may not be a just
cause for them so to do.
3. He commends also another brother who was
joined with the two former in this affair. This bro¬
ther is thought to be Apollos. Whoever he was, he
had approved himself diligent in many things; and
therefore was fit to be employed in this affair. More¬
over, he had a great desire to this work, because of
the confidence or good opinion he had of the Corin¬
thians ; ( v . 22.) and it is a great comfort to see those
employed in good works, who have formerly ap¬
proved themselves diligent.
4. He concludes this point with a general good
character of them all, (y. 23.) as fellow-labourers
with him for their welfare ; as the messengers of the
churches ; as the glory of Christ, who were to him
for a name and a praise, who brought glory to Christ
as instruments, and had obtained honour from Christ
to be counted faithful, and employed in his service.
Wherefore, upon the whole, he exhorts them to
shew their liberality, answerable to the great ex¬
pectation others had concerning them at this time ;
that these messengers of the churches, and the
churches themselves, might see a full proof of their
love to God, and to their afflicted brethren ; and
that it was with good reason the apostle had even
boasted on their behalf, v. 24. Note, The good opi¬
nion others entertain of us, should be an argument
with us to do well.
CHAP. IX.
In this chapter, the apostle seems to excuse his earnestness
in pressing the Corinthians to the duty of charity; (v.
1 . . 5.) and proceeds to give directions 'about the accept¬
able way and manner of performing it, that is, bountifully,
deliberately, and freely ; and gives good encouragement
for so doing, v. 6, to the end.
1. l|XOR as touching the ministering to
Jj the saints, it is superfluous for me
to write to you. 2. For I know the forward¬
ness of your mind, for which I boast of
you to them of Macedonia, that Achaia was
ready a year ago ; and your zeal hath pro¬
voked very many. 3. Yet have I sent the
brethren, lest our boasting of you should
be in vain in this behalf; that, as 1 said, ye
may be ready: 4. Lest haply if they of
Macedonia come with me, and find you
unprepared, we (that we say not, ye) should
be ashamed in this same confident boast¬
ing. 5. Therefore I thought it necessary
to exhort the brethren, that they would go
before unto you, and make up beforehand
your bounty, whereof ye had notice before,
that the same might be ready, as a matter
of bounty, and not as of covetousness.
In these verses the apostle speaks very respect¬
fully to the Corinthians, and with great skill ; and,
while he seems to excuse his urging them so ear¬
nestly to charity, still presses them thereto, and
shews how much his heart was set upon this matter.
1. He tells them it was needless to press them
with further arguments to afford relief to their poor
brethren, ( v . 1. ) being satisfied he had said enough
already to prevail with them, of whom he had so
good an opinion. For, (1.) He knew their forward
ness to every good work, and how they had begun
this good work a year ago. Insomuch, that, (2. ) He
had boasted of their zeal to the Macedonians, and this
had provoked tdipni to do as they had done.
Wherefore he vms^UTuaded, that, as they had
begun well, they wciuld go on well ; and so, coin-
497
II. CORINTHIANS, IX.
mending them for what they had done, he lays an
obligation on them to proceed and persevere.
2. He seems to apologize for sending Titus and
the other brethren to them. He is unwilling they
should be offended at him for this, as if he was too
earnest, and pressed too hard upon them ; and tells
the true reasons why he sent them, namely,
(1.) That, having this timely notice, they might
be fully ready , (v. 3. ) and not surprised with hasty
demands, when he should come to them. When
we would have others to do that which is good, we
must act toward them prudently and tenderly, and
give them time.
(2. ) That he might not be ashamed of his boast¬
ing concerning them, if they should be found un¬
ready, v. 3, 4. He intimates that some from Mace¬
donia might hafily come with him: and if the collec¬
tion should not then be made, this would make him,
not to say them, ashamed, considering the boasting
of the apostle concerning them. Thus careful was
he to preserve their reputation and his own. Note,
Christians should consult the reputation of their pro¬
fession, and endeavour to adorn the doctrine of God
our Saviour.
6. But this I say , He who soweth spar¬
ingly shall reap also sparingly ; and he who
soweth bountifully shall reap also bounti¬
fully. 7. Every man according as he pur-
poseth in his heart, so let him give ; not
grudgingly, or of necessity : for God loveth
a cheerful giver. 8. And God is able to
make all grace abound toward you ; that
ye, always having all sufficiency in all
things , may abound to every good work :
9. (As it is written, He hath dispersed
abroad : he hath given to the poor : his
righteousness remaineth for ever. 10. Now
he that ministereth seed to the sower, l^oth
minister bread for your food, and multiply
your seed sown, and increase the fruits of
your righteousness :) 11. Being enriched
in every thing to all bountifulness, which
causeth through us thanksgiving to God.
12. For the administration of thi. service
not only supplieth the want of the saints,
but is abundant also by many thanksgivings
unto God ; 13. While by the experiment
of this administration they glorify God for
your professed subjection unto the gospel of
Christ, and for your liberal distribution unto
them, and unto all men; 14. And by their
prayer for you, which long after you for the
exceeding grace of God in you. 1 5. Thanks
be unto God for his unspeakable gift.
Here we have,
I. Proper directions to be observed about the right
and acceptable manner of bestowing charity ; and it
is of great concernment, that we do what is required,
so as is commanded. Now, as to the manner in
which the apostle would have the Corinthians give,
observe,
1. It should be bountifully ; this was intimated,
v. 5. that a liberal contribution was expected, a
matte i of bounty, not wfcat savoured of covetous¬
ness ; y.od he offers to thc*r consideration, that men
who -u pect a good return at harvest, are not wont
to pincu and spare in sowing their seed, for the re¬
turn usually is proportionate to what they sow, v. 6.
Vol. VI — 3 R >
2. It should be deliberately ; Every man , accord¬
ing as he fiurfioses in his heart, v. 7. Works of
charity, like other good works, should be done with
thought and design ; whereas, some do good only by
accident ; they comply, it may be hastily, with the
importunity of others, without any good design, and
give more than they intended, and then repent of it
afterward ; or possibly, had they duly considered all
things, they would have given more. Due delibera¬
tion, as to this matter of our own circumstances, and
those of them we are about to relieve, will be very
helpful to direct us how liberal we should be in our
contributions for charitable uses.
3. It should be freely, whatever we give, be it
more or less : not grudgingly, or of necessity, but
cheerfully, v. 7. Persons sometimes will give merely
to satisfy the importunity of those who ask their
charity, and what they give is in a manner squtezed
or forced from them, and this unwillingness spoils
all they do. We ought to give more freely than the
modesty of some necessitous persn'\s will allow them
to ask : we should not only deal • t jread, h”' draw
out our so uls to the hungry, Isa. *• k. 10. We should
give liberally, with an o/ien hand, and cheerfully,
with an often countenance ; being glad we have
| ability, and an opportunity, to be charitable.
II. Good encouragement to perform this work of
charity in the manner thus directed to. Here the
apostle tells the Corinthians,
1. They themselves would be no losers by what
they gave in charity. This may serve to obviate a
secret objection in the minds of many against this
good work, who are ready to think they may want
what they give away : but such should consider that
what is given to the poor in a right manner, is far
from being lost ; as the precious seed, which is cast
into the ground, is not lost, though it is buried there
for a time ; for it will spring up, and bear fruit ; the
sower shall receive it again with increase, v. 6.
Such good returns may they expect, who give ft eelv
and liberally in charity. For,
(1.) God loveth a cheerful giver ; (v. 7.) and what
may not they hope to receive, who are the objects of
the divine love ? Can a man be a loser by doing that
with which God is pleased ? May not such a one be
sure that he shall some way or other be a gainer ?
Nay, are not the love and favour of (rod better than
all other things, better than life itself?
(2.) God is able to make our charity redound to
our advantage, v. 8. We have no reason to distrust
the goodness of God, and surely we have no reason
to question his flower ; he is able to make all grace
■ abound towards us, and to abound in us ; to give a
large increase of spiritual and temporal good things.
He can make us to have a sufficiency in all things ;
! to be content with what we have ; to make up wbat
we give ; to make us able to give yet more : as it is
i written, (Ps. 112. 9.) concerning the charitable man,
He hath disfiersed abroad. He hath given to the
floor. His righteousness, that is, his almsgiving,
endureth for ever. The honour of it is lasting, the
reward of it eternal, and he is still able to live com-
•, for tab la himself, and to give liberally to others.
(3.) The apostle puts up a prayer to God in their
behalf, that they might be gainers, and not losers,
y. 10, 11. Where observe, [1.] 7b whom the prayer
| is made, to God, who ministereth seed to the sower ,
who by his providence giveth such an increase of the
fruits of the earth, that we have not only bread suf¬
ficient to eat for one year, but enough to sow again
for a future supply : or thus, It is God who giveth us
not only a competency for ourselves, but that also
wherewith we may supply the wants of others, and
j so should be as seed to be sown. [2.] For what he
(>rayeth ; there are several things which he desires
or them, namely, that they may have bread for their
food; always a good competency for themselves,
498 . II. CORINTHIANS, X.
food convenient ; that God would multiply their seed i
sown, that they might still be able to do more good ; ;
and that there might be an increase of the fruits of j
righteousness, that they might reap plentifully, and
have the best and most ample returns of their
charity ; so as to be enriched in every thing to all
bountifulness, {v. 11.) that upon the whole they may
find it true that they shall be no losers, but great
gainers. Note, Works of charity are so far from
impoverishing us, that they are the proper means
truly to enrich us, or make us truly rich.
2. The poor distressed saints would he gainers,
and they would be no losers : for this service would
supply their wants, v. 12. If we have reason to
think them to be saints, whom we believe to be of
the household of faith, whose wants are great ; how
ready should we be to do them good ! Our goodness
cannot extend unto God, but we should freely extend
it to these excellent ones of the earth , and thus shew
that we delight in them.
3. This would redound to the praise and glory of
God. Many thanksgivings would be given to God
on this account, ,^y the apostle, and by them who
were employed in this ministration, v. 11. These
would bless God, who made them happy instru¬
ments in so good a work, and made them successful
in it. Beside these, others also would be thankful ;
the poor, who were supplied in their wants, would
not fail to be very thankful to God, and bless God for
them ; and all who wished well to the gospel would
glorify God for this experiment, or proof of subjec¬
tion to the gospel of Christ, and true love to all men,
v. 13.
Note, (1.) True Christianity is a subjection to the
ospel, a yielding ourselves to the commanding in-
uence of its truths and laws.
(2.) We must evidence the sincerity of our subjec¬
tion to the gospel, by works of charity.
(3.) This will be for the credit of our profession,
and to the praise and glory of God.
(4.) Those whose wants were supplied, would
make the best returns they were able, by sending up
many prayers to God for those who had relieved
them, v. 14. And thus should we recompense the
kindnesses we receive, when we are not in a capacity
of recompensing them any other way ; and as this is
the only recompense the poor can make, so it is often
greatly for the advantage of the rich.
Lastly, The apostle concludes this whole matter
with this doxology, Thanks be to God for his un¬
speakable gift, v. 15. Some think, by this un¬
speakable gift he means the gift of grace bestowed
on the churches, in making them able and willing to
supply the necessities of the saints, which would be
attended with unspeakable benefit both to the givers
and receivers. It should seem rather, that he means
Jesus Christ, who is indeed the unspeakable Gift of \
God unto this world ; a gift we have all reason to be j
very thankful for.
CHAP. X.
There was noplace in which the apostle Paul met with more
opposition from false apostles than at Corinth ; he had
many enemies there. Let not any of the ministers of Christ
think strange, if they meet with perils, not only from ene¬
mies, but from false brethren ; for blessed Paul himself did
so. Though he was so blameless and inoffensive in all his
carriage, so condescending and useful to all, yet there were
those who bore him ill-will, who envied him, and did all
they could to undermine him, and lessen his interest and
reputation. Therefore he vindicates himself from their im¬
putations, and arms the Corinthians against their insinua¬
tions. In this chapter, the apostle, in a mild and humble
manner, asserts the power of his preaching, and to punish
offenders, v. 1 . . 6. He then proceeds to reason the case
with the Corinthians, asserting his relation to Christ, and
his authority as an apostle of Christ ; (v. 7 . . 11.) and re¬
fuses to justify himself, or to act bv such rules, as the false
teachers did, but according to the better rules he had fixed
for himself, v. 12, to the end.
1. OW I Paul myself beseech you by
JL^I the meekness and gentleness of
Christ, who in presence am base among
you, but being absent am bold toward you :
2. But I beseech you, that I may not be
bold when I am present with that confi¬
dence wherewith 1 think to be bold against
some, who think of us as if we walked ac¬
cording to the flesh. 3. For though we
walk in the flesh, we do not war after the
flesh : 4. (For the weapons of our warfare
are not carnal, but mighty through God to
the pulling down of strong-holds :) 5. Cast¬
ing down imaginations, and every high thing
that exalteth itself against the knowledge
of God, and bringing into captivity every
thought to the obedience of Christ : 6. And
having in a readiness to revenge all disobe¬
dience, when your obedience is fulfilled.
Here we may observe,
I. The mild and humble manner in which the
blessed apostle addresses the Corinthians, and how
desirous he is that no occasion might be given him
to use severity.
1. He addresses himself in a very mild and hum¬
ble manner ; I Paul myself beseech you, v. 1. We
find, in the introduction to this ep'istle, he joined
Timothy with himself; but now he speaks only for
himself, against whom the false apostles had par¬
ticularly levelled their reproaches ; yet in the midst
of the greatest provocations he shewed humility and
mildness, from the consideration of the meekness and
gentleness of Christ, and desires this great example
might have the same influence on the Corinthians.
Note, When we find ourselves tempted or inclined
to be rough and severe towards any body, we should
think of the meekness and gentleness of Christ, that
appeared in him in the days of his flesh, in the de¬
sign of his undertaking, and in all the acts of his
grace toward poor souls. How humbly also does
this great apostle speak of himself, as one in presence
base among them ! So his enemies spake of him with
contempt, and this he seems to acknowledge ; while
others thought meanly, and spake scornfully of him,
he had low thoughts of himself, and spake humbly
of himself. Note, We should be sensible of our own
infirmities, and think humbly of ourselves, even
when men reproach us for them.
2. He is desirous that no occasion might be given
to use severity, v. 2. He beseeches them to give nc
occasion for him to be bold, or to exercise his au¬
thority against them in general, as he had resolved
to do against some who unjustly charged him as
ivalking according to the fern, that is, regulating his
conduct, even in his ministerial actions, according to
carnal policy, or with worldly views. This was what
the apostle had renounced, and this is contrary to
the spirit and design of the gospel, and was far from
being the aim and design of the apostle. Hereupon,
II. He asserts the power of his preaching, and to
punish offenders.
1. The power of his preaching , y. 3 — 5. Where
observe, (1.) The work of the ministry is a warfare,
not after theflesh indeed, for it is a spiritual warfare
with' spiritual enemies, and for spiritual purposes.
And though ministers •walk in the flesh, or live in the
body, and in the common affairs of life act (/s other
men, yet in their work dnd warfare they ruust not
go by the maxims of the flesh, nor should kl ey de¬
sign to please the flesh : that must be crucified with
its affections and lusts ; it must be mortified and kept
499
II. COR [NTH IANS, X.
under. (2.) The doctrines of the gospel and disci¬
pline of the church are the weapons of this warfare ;
and these are not carnal: outward force, therefore,
is not the method of the gospel, but strong persua¬
sions, by the power of truth, and the meekness of
wisdom. A good argument this is against persecu¬
tion for conscience-sake: conscience is accountable
to God only ; and people must be fiersuaded to God
and their duty, not driven by force of arms. And
so the weapons of our warfare are mighty , or very 1
powerful ; the evidence of truth is convincing and
cogent ; this indeed is through God, or owing to him,
because they are his institutions, and accompanied
with his blessing, which makes all opposition to fall
before his victorious gospel. Where we may ob¬
serve, [1.] What opposition is made against the gos¬
pel, by the powers of sin and Satan in the hearts of
men : ignorance, prejudices, beloved lusts, are Sa¬
tan’s strong-holds in the souls of some ; vain ima¬
ginations, carnal reasonings, and high thoughts, or
proud conceits, in others, exalt themselves against
the knowledge of God: by these ways the Devil en¬
deavours to keep men from faith and obedience to
the gospel, and secures his possession of the hearts
of men, as his own house or property. But then ob¬
serve, [2.] The conquest which the word of God
gains. These strong-holds are pulled down by the
gospel as the means, through the grace and power
of God accompanying it as the principal efficient
cause. Note, The conversion of the soul is the con¬
quest of Satan in that soul.
2. The apostle’s power to punish offenders (and
that in an extraordinary manner) is asserted in v. 6.
The apostle was a prime-minister in the kingdom of
Christ, and chief officer in his army, and had in
readiness, he had power and authority at hand, to
revenge all disobedience, to punish offenders in a
most exemplary and extraordinary manner. The
apostle speaks not of personal revenge, but of punish¬
ing disobedience to the gospel, and disorderly walk¬
ing among church-members, by inflicting church-
censures. Note, Though the apostle shewed meek¬
ness and gentleness, yet he would not betray his au¬
thority ; and therefore intimates, that when he would
commend them whose obedience was fulfilled or
manifested, others would fall under severe censures.
7. Do ye look on things after the outward
appearance ? If any man trust to himself
that he is Christ’s, let him of himself think
this again, that, as he is Christ’s, even so
are we Christ’s. 8. For though I should
boast somewhat more of our authority,
which the Lord hath given us for edifica¬
tion, and not for your destruction, I should
not be ashamed : 9. That I may not seem
as if I would terrify you by letters. 1 0. For
his letters, say they, are weighty and power¬
ful ; but his bodily presence is weak, and his
speech contemptible. 11. Let such a one
think this, that, such as we are in word by
letters when we are absent, such will tee be
also in deed when we are present.
In these verses the apostle proceeds to reason the
case with the Corinthians, in opposition to those who
despised him, judged him, and spake hardly of him.
“ Do ye,” says he, ,(look on things after the out-
waYd appearance? v. 7. Is this a fit measure or
rule to make an estimate of things or persons bv,
and to judge between me and my adversaries ?” In
outward appearance, Paul was mean and despicable
with some ; he did not make a figure, as perhaps
some of his competitors might do : but this was a \
j false rule to make a judgment by. It should seem,
that some boasted mighty things of themselves, and
made a fair shew ; but there are often false appeal -
ances: a man may seem to be learned, who has not
learned Christ, and appear virtuous, who has not a
principle of grace in his heart. However, the apos¬
tle asserts two things of himself :
1. His relation to Christ; If any man trust to
himself that he is Christ’s, even so are we Christ’s,
v. 7. It should seem by this, that Paul’s adversa¬
ries boasted of their relation to Christ, as his minis¬
ters and servants. Now the apostle reasons thus
with the Corinthians ; “Suppose it to be so, allow¬
ing what they say to be true, (and let us observe,
that in fair arguing, we should allow all that may
be reasonably granted ; and should not think it im¬
possible but those who differ from us very much,
may yet belong to Christ, as well as we,) allowing
them,” might the apostle say, “ what they boast of,
yet they ought also to allow this to us, that we also
are Christ’s.” Note, (1.) We must not, by the most
charitable allowances we make to others who differ
from us, cut ourselves off from Christ, or deny our
relation to him. For, (2.) There is room in Christ
for many; and those who differ much from one an¬
other, may yet be one in him. It would help to heal
the differences that are among Christians, if they
would remember, that how confident soever we may
be that we belong to Christ, yet, at the same time,
we must allow that they who differ from us, mav
belong to Christ too, and therefore should be treated
accordingly. We must not think that we are the
people, and that none belong to Christ but we. This
we may plead for ourselves, against those who judge
us and despise us, that, how weak soever we are,
yet, as they are Christ’s, so are we : we profess the
same faith, we walk by the same rule, we build upon
the same foundation, and hope for the same inherit¬
ance.
2. His authority from Christ as an apostle. This
he had mentioned before; (r. 6.) and now he tells
them that he might speak of it again, and that with
some sort of boasting, seeing it was a truth, that the
Lord had given it to him, and it was more than his
adversaries could justly pretend to. It was certainly
what he should not be ashamed of, v. 8. Concern¬
ing which observe,
(1.) The nature of his authority ; it was for edifi¬
cation, and not for destruction. This indeed is the
end of all authority, civil and ecclesiastical, and was
the end of that extraordinary authority which the
apostles had, anti of all church-discipline.
(2.) The caution with which he speaks of his au¬
thority, professing his design was not to terrify them
with big words, nor bv angry letters, v. 9. Thus
he seems to obviate an objection that might have
been formed against him, v. 10. But the apostle
declares he did not intend to frighten them who were
obedient, nor did he write any thing in his letters,
that he was not able to make good by deeds, against
the disobedient ; and he would have his adversaries
know this, (r. 11.) that he would, by the exercise
of his apostolical power committed to him, make it
appear to have a real efficacy.
12. For we dare not make ourselves of
the number, or compare ourselves with
some that commend themselves: but they,
measuring themselves bv themselves, and
comparing themselves among themselves,
are not wise. 18. But we will not boast
of things without our measure, but accord¬
ing lo the measure of the rule which God
hath distributed to us, a measure to reach
even unto you. 14. For we stretch not
II. CORINTHIANS, XL
ourselves beyond our measure , as though
we reached not unto you: for we are come
as far as to you also in preaching the gos¬
pel of Christ: 15. Not boasting of things
without our measure, that is, of other men’s
labours; but having hope, when your faith
is increased, that we shall be enlarged by
you according to our rule abundantly, 16.
To preach the gospel in the regions beyond
you, and not to boast in another man’s line
of things made ready to our hand. 17.
But he that glorieth, let him glory in the
Lord. 18. For not he that commendeth
himself is approved, but whom the Lord
commendeth.
In these verses, observ e,
1. The apostle refuses to justify himself, or to act
by such rules' as the false apostles did, v. 12. He
plainly intimates that they took a wrong method to
commend themselves, in measuring themselves by
themselves, and comparing themselves among them¬
selves, which was not wise. They were pleased,
and did pride themselves, in their own attainments,
and never considered those who far exceeded them
in gifts and graces, in power and authority ; and this
made them haughty and insolent. Note, If we
would compare ourselves with others who excel
us, this would be a good method to keep us humble ;
we should be pleased and thankful for what we have
of gifts or graces, but never pride ourselves therein,
as if there were none to be compared with us, or
that do excel us. The apostle would not be of the
number of such vain men: let us resolve that we
will not make ourselves of that number.
2. He fixes a better rule for his conduct ; namely,
ndt to boast of things without his measure, which
was the measure God had distributed to him, v. 13.
His meaning is, either that he would not boast of
more gifts or graces, or power and authority, than
God had really bestowed on him ; or rather, that
he would not act beyond his commission as to persons
or things, nor go beyond the line prescribed to him ;
which he plainly intimates the false apostles did,
while thev boasted of other men's labours. The
apostle’s resolution was, to keep within his own pro¬
vince, and that compass of ground which God had
marked out for him. His commission as an apostle
was to preach the gospel every where, especially
among the Gentiles, and he was not confined to one
place ; yet he observed the directions of Providence,
and the Holv Spirit, as to the particular places whi¬
ther he went, or where he did abide.
3. He acted according to this rule ; We stretch not
ourselves beyond our measure, v. 14. And parti¬
cularly he acted according to this rule in preaching
at Corinth, and in the exercise of his apostolical au¬
thority there ; for he came thither by divine direc¬
tion, and there he converted many to Christianity ;
and therefore, in boasting of them as his charge, he
acted not contrary to his rule, he boasted not of other
men’s labours, v. 15.
4. He declares his success in observing this rule.
I tis hope was, that their faith was increased , and
that others beyond them, even in the remoter parts
of Achaia, would embrace the gospel also ; and in
all this he exceeded not his commission, nor acted in
another man's line.
5. He seems to check himself in this matter, as
if he had spoken too much in his own praise. The
unjust accusations and reflections of his enemies had
made it needful he should justify himself ; and the
wrong methods they took, gave him good occasion
to mention the better rule he had observed : yet he
is afraid of boasting, or taking any praise to himself,
and therefore he mentions two things which ought
to be regarded :
(1.) He that glorieth, should glory in the Lord ,
v. 17. If we are able to fix good rules for our con¬
duct, or act by them, or have any good success in so
doing, the praise and glory of all are owing unto
God. Ministers in particular must be careful not
to glory in their performance, but must give God
the glory of their work, and the suceess thereof.
(2.) Jvot he that commendeth himself is approved,
but whom the Lord commendeth, v. 18. Of all
flattery, self-flattery is the worst ; and self-applause
is seldom any better than self-flattery and self-de¬
ceit : at the best, self-commendation is no praise ;
it is oftentimes as foolish and vain as it is proud :
therefore, instead of praising or commending our¬
selves, we should strive to approve ourselves to
God, and his approbation will be our best commen¬
dation.
CHAP. XI.
In this chapter the apostle goes on with his discourse, in op¬
position to the false apostles, who were very industrious to
lessen his interest and reputation among the Corinthians,
and had prevailed too much by their insinuations. I. He
apologises for going about to commend himself, and gives
the reason for what he did, v. 1 . . 4. 11. He mentions, in
his own necessary vindication, his equality with the other
apostles, and with the false apostles in this particular, of
preaching the gospel to the Corinthians freely, without
wages, v. 5 . . 15. III. He makes another preface to what he
was about further to say in his own justification, v. 16. . SU.
And, IV. He gives a large account of his qualifications, la¬
bours, and sufferings, in which he exceeded the false apos¬
tles, v. 22, to the end.
1. "VITOULD to God ye could bear
▼ T with me a little in my folly: and
indeed bear with me. 2. For I am jealous
over you with godly jealousy:' for I have
espoused you to one husband, that I may
present you as a chaste virgin to Christ.
3. But 1 fear, lest by any means, as the
serpent beguiled Eve through his subtlety,
so your minds should be corrupted from
the simplicity that is in Christ. 4. For if
he that cometh preacheth another Jesus,
whom we have not preached, or if ye re¬
ceive another Spirit, which ye have not
received, or another gospel, which ye have
not accepted, ye might well bear with him.
Here we may observe,
1. The apology the apostle makes for going about
to commend himself. He is loath to enter upon this
subject of self-commendation ; Would to God ye
could bear with me a little in my folly, v. 1. He calls
this folly, because too often it is really no better; in
his case it was necessary ; yet, seeing others might
apprehend it to be folly in him, he desires them to
bear with it. Note, As much against the grain as it
is with a proud man to acknowledge his infirmities,
so much is it against the grain with a humble man
to speak in his own praise. It is no pleasure to a
good man to speak well of himself, yet in some cases
it is lawful, when it is for the advantage of others,
or for our own necessary' vindication ; as thus it was
here. For,
2. We have the reasons for what the apostle did ;
namely,
(1.) To preserve the Corinthians from being cor¬
rupted by the insinuations of the false apostles, v. 2,
3. He tells them, he was jealous over them with
godly jealousy ; he was afraid lest their faith should
501
II. CORINTHIANS, XI.
be weakened by hearkening to such suggestions as
tended to lessen their regard to his ministry, by
which they were brought to the Christian faith. He
had espoused them to one husband, converted them
to Christianity ; (and the conversion of a soul is its
marriage to the Lord Jesus ;) and he was desirous
to present them as a chaste virgin, pure and spotless,
and faithful, not having their minds corrupted with
false doctrines, by false teachers ; so as Eve was
beguiled by the subtlety of the serpent. This godly
jealousy in the apostle was a mixture of love and j
fear; and faithful ministers cannot but be afraid and I
concerned for their people, lest they should lose that
which they have received, and turn from what they
have embraced, especially when deceivers are gone
abroad, or have crept in among them.
(2.) To vindicate himself against the false apos¬
tles ; forasmuch as they could not pretend they
had another Jesus, or another Spirit, or another gos¬
pel to preach to them, v. 4. If this had been the
case, there would have been some colour of reason
to bear with them, or to hearken to them. But see¬
ing there is but one Jesus, one Spirit, and one gospel,
that is, or at least that ought to be, preached to
them, and received by them ; what reason could
there be why the Corinthians should be prejudiced
against him who first converted them to the faith,
by the artifices of any adversary ? It was a just oc¬
casion of jealousy, that such persons designed to
preach another Jesus, another Spirit, and another
gospel.
5. For I suppose I was not a whit behind
the very chiefest apostles. 6. But though
I be rude in speech, yet not in knowledge;
but we have been thoroughly made mani¬
fest among you in all things. 7. Have I
committed an offence in abasing myself
that ye might be exalted, because 1 have
preached to you the gospel of God freely ?
8. I robbed other churches, taking wages
of them , to do you service. 9. And when I
was present with you, and wanted, I was
chargeable to no man: for that which was
lacking to me, the brethren which came
from Macedonia supplied: and in all things
I have kept myself from being burthen-
some unto you, and so will I keep myself.
10. As the truth of Christ is in me, no man
shall stop me of this boasting in the regions
of Achaia. 1 1 . Wherefore ? Because I
love you not ? God knoweth. 1 2. But what
1 do, that I will do, that I may cut off oc¬
casion from them who desire occasion ; that
wherein they glory, they may be found even
as we. 13. For such are false apostles,
deceitful workers, transforming themselves
into the apostles of Christ. 14. And no
marvel; for Satan himself is transformed
into an angel of light. 1 5. Therefore it is
no great thing if his ministers also be trans¬
formed as the ministers of righteousness;
whose end shall be according to their
works.
After the foregoing preface to what he was about
to say, the apostle in these verses mentions,
1. His equality with the other apostles — that he
was not a whit behind the very chiefest of the apos¬
tles, v. 5. This he expresses very modestly ; I sup
pose so ; he might have spoken very positively
1 he apostle ship, as an office, was equal in all the
apostles; but the apostles, like other Christians, dif¬
fered one from another. These stars differed one
from another in glory, and Paul was indeed cf the
first magnitude ; yet he speaks modestly of himself,
and humbly owns his personal infirmity, that he was
rude in speech, had not such a graceful delivery as
some others might have. Some think that he was
a man of a very low stature, and that his voice was
proportionably small; others think that he might
have had some impediment in his speech, perhaps a
stammering tongue. However, he was not rude in
knowledge ; he was not unacquainted with the best
rules of oratory and art of persuasion, much less
was he ignorant of the mysteries of the kingdom of
heaven, as had been thoroughly manifested among
them.
2. His equality with the false apostles in this par
ticular — the preaching the gospel unto them freely,
without wages. This the apostle largely insists on,
and shews that as they could not but own him to be
a minister of Christ, so they ought to acknowledge
he had been a good friend to them. For,
(1.) He had preached the gospel to them freely,
v. 7 — 10. He had proved at large, in his former
epistle to them, the lawfulness of ministers receiv¬
ing maintenance from the people, and the duty of
the people to give them an honourable maintenance ;
and here he says he himself had taken wages of other
churches, (v. 8. ) so that he had a right to have asked
and received from them: yet he waived his right,
and chose rather to abase himself, by working with
his hands in the trade of tent-making to maintain
himself, than be burthensome to them, that they
might be exalted, or encouraged to receive the gos¬
pel, which they had so cheap ; yea, he chose rather
to be supplied from Macedonia than to be chargeable
unto them.
(2.) He informs them of the reason of this his
conduct among them. And negatively, it was not
because he did not love them, [y. 11.) or was unwill¬
ing to receive tokens of their love ; for love and
friendship are manifested by mutual giving and re¬
ceiving. But positively, it was to avoid offence, that
he might cut off occasion from them that desired oc¬
casion. He would not give occasion for any to accuse
him of worldly designs in preaching the gospel, or
that he intended to make a trade of it, to enrich
himself ; and that others who opposed him at Co¬
rinth, might not in this respect gain an advantage
against him : that wherein they gloried, as to this
matter, they n.ight be found even as he, v. 12. It is
not improbable to suppose that the chief of the false
teachers at Corinth, or some among them, were
rich, and taught (or deceived) the people freely, and
might accuse the apostle or his fellow-labourers as
mercenary men, who received hire or wages, and
therefore the apostle kept to his resolution not to be
chargeable to any of the Corinthians.
3. The false apostles are charged as deceitful
workers; ( v . 13.) and that upon this account, be¬
cause they would transform themselves mto the like¬
ness of the apostles of Christ, and though they were
the ministers of Satan, would seem to be the minis¬
ters of righteousness. They would be as industrious
and as generous in promoting error as the apostles
were in preaching truth ; they would endeavour as
much to undermine the kingdom of Christ as the
apostle did to establish it. There were counterfeit
prophets under the Old Testament, who wore the
| garb, and learned the language, of the prophets of
] the Lord. So there were counterfeit apostles under
the New Testament, who seemed in many respects
like the true apostles of Christ. And no marvel ;
i (says the apostle ;) hvpocrisy is a thing not to be
.*,02 II. CORINTHIANS, XI.
much wondered at in this world, especially when we
consider the great influence Satan has upon the minds
of many, who rules in the hearts of the children of
disobedience. As he can turn himself into any sh pe,
and put on almost any form, and look sometimes like
an angel of light, in order to promote his kingdom
of darkness, so he will teach his ministers and instru¬
ments to do the same. But it follows, Their end is
according to their works ; (v. 15.) the end will dis¬
cover them to be deceitful workers, and their work
will end in ruin and destruction.
16. I say again, Let no man think me a
fool; if otherwise, yet as a fool receive me,
that J may boast myself a little. 1 7. That
which 1 speak, I speak it not after the Lord,
but as it were foolishly, in this confidence
of boasting. 18. Seeing that many glory
after the flesh, I will glory also. 19. For
ye suffer fools gladly, seeing ye yourselves
are wise. 20. For ye suffer, if a man bring
you into bondage, if a man devour you , if
a man take of you , if a man exalt himself,
if a man smite you on the face. 21. I speak
as concerning reproach, as though we had
been weak. Howbeit, whereinsoever any
is bold, (I speak foolishly,) I am bold also.
Here we have a further excuse, that the apostle
makes for what he was about to say in his own vindi¬
cation.
1. He would not have them think he was guilty
of folly, in saying what he said to vindicate him¬
self ; Let no man think me a fool, ~v. 16. Ordina¬
rily indeed, it is unbecoming a wise man to be much
and often speaking in his own praise ; boasting of
ourselves is usually not only a sign of a proud mind,
but a mark of folly also ; however, says the apostle,
yet as a fool receive me ; if ye do count it folly in me
to boast a little, yet give due regard to what I shall
say.
2. He mentions a caution, to prevent the abuse of
what he should say, telling them that what he spake,
he did not speak after the Lord, v. 17. He would
not have them think that boasting of ourselves, or
glorying in what we have, is a thing commanded by
the Lord in general unto Christians, nor yet that this
is always necessary in our own vindication ; though
it may be lawfully used, but not contrary to the
Lord, when, strictly speaking, it is not after the
Lord. It is the duty and practice of Christians, in
obedience to the command and example of the Lord,
rather to humble and abase themselves ; yet pru¬
dence must direct in what circumstances it is needful
to do that which we may do lawfully, even speak
of what God has wrought for us, and in us, and by
us too.
3. He gives a good reason why they should suffer
him to boast a little,; namely, because they suf¬
fered others to do so, who had less reason. Seeing
many glory after the flesh, of carnal privileges, or
outward advantages and attainments, I will glory
also, v. 18. But he would not glory in those things,
though he had as much or more reason than others
to do so. But he gloried in his infirmities, as he tells
them afterward. The Corinthians thought them¬
selves wise, and might think it an instance of wisdom,
to bear with the weakness of others, and therefore
suffered others to do what might seem folly ; there¬
fore the apostle would have them bear with him.
Or these words, Ye suffer fools gladly, seeing ye
yourselves are wise, ( v . 19.) may be ironical, and
then the meaning is this, “ Notwithstanding all your
wisdom, ye willingly suffer yourselves to be brought
into bondage under the Jewish yoke, or suffer others
to tyrannize over you ; nay, to devour you, or make
a prey of you, and take of you hire for their own
advantage, and to exalt themselves above you, and
lord it over you ; nay, even to smite you on the face,
or impose upon you to your very faces, (y. 20.) up¬
braiding you while they reproach me, as if ye had
been very weak in shewing regard to me,” v. 21.
Seeing this was the case, that the Corinthians, or
some among them, could so easilyfbear all this from
the false apostles, it was reasonable for the apostle
to desire, and expect, they should bear with what
might seem to them an indiscretion in him, seeing
the circumstances of the case were such as made it
needful, that whereinsoever any were bold, he should
be bold also, v. 21.
22. Are they Hebrews ? So am I. Are
they Israelites ? So am I. Are they the seed
of Abraham ? So am I. 23. Are they
ministers of Christ 1 (I speak as a fool.)
I am more ; in labours more abundant, in
stripes above measure, in prisons more fre¬
quent, in deaths oft. 24. Of the Jews five
times received I forty stripes save one. 25.
Thrice was I beaten with rods, once was I
stoned, thrice I suffered shipwreck ; a night
and a day I have been in the deep ; 26. hi
journeyings often, in perils of waters, in
perils of robbers, in perils by mine own
countrymen, in perils by the heathen, in
perils in the city, in perils in the wilder¬
ness, in perils in the sea, in perils among
false brethren ; 27. In weariness and pain¬
fulness, in watchings often, in hunger and
thirst, in fastings often, in cold and naked¬
ness. 28. Beside those things that are with¬
out, that which cometh upon me daily, the
care of all the churches. 29. Who is weak,
and 1 am not weak ? Who is offended, and
I burn not ? 30. If I must needs glory, I
will glory of the t hings which concern mine
infirmities. 31. The God and Father of our
Lord Jesus Christ, which is blessed for
evermore, knoweth that I lie not. 32. In
Damascus the governor under Aretas the
king kept the city of the Damascenes with
a garrison, desirous to apprehend me: 33.
And through a window in a basket was I
let down by the wall, and escaped his hands.
Here the apostle gives a large account of his own
qualifications, labours, and sufferings ; (not out of
pride or vain-glory, but to the honour of God, who
had enabled him to do and suffer so much for the
cause of Christ ;) and wherein he excelled the false
apostles, that would lessen his character and useful¬
ness among the Corinthians. Observe,
I. He mentions the privileges of his birth, (i>. 22.)
which were equal to any they could pretend to ; he
was a Hebrew of the Hebrews ; of a family among
the Jews, that never intermarried with the Gentiles.
He was also an Israelite, and could boast of his being
descended from the beloved Jacob as well as they ;
and was also of the seed of Abraham, and not of the
proselytes. It should seem from hence, that the
false apostles were of the Jewish race, who gave dis¬
turbance to the Gentile converts.
303
II. CORINTHIANS, XII.
II. He makes mention also of his apostleship ; that
he was more than an ordinary minister of Christ, v.
23. God had counted him faithful, and had put him
into the ministry : he had been a useful minister of
Christ unto them ; they had found full proofs of his mi¬
nistry ; Are they ministers of Christ? I am more so.
III. He chiefly insists upon this, that he had been
an extraordinary sufferer for Christ : and this was
what he gloried in, or rather he gloried in the grace
of God that had enabled him to be more abundant
in labours, and to endure very great sufferings, such
as strifes above measure, frequent imprisonments,
and often the dangers of death, v. 23. Note, When
the apostle would prove himself an extraordinary
minister, he proves that he had been an extraordi¬
nary sufferer. Paul was the apostle of the Gentiles,
and for that reason was hated of the Jews ; they did
all they could against him ; and among the Gentiles
also he met with hard usage. Bonds and imprison¬
ments were familiar to him ; never was the most no¬
torious malefactor more frequently in the hands of
public justice, than Paul was for righteousness-sake.
The jail and the whipping-post, and all other hard
usages of those who are accounted the worst of men,
were what he was accustomed to. As to the Jews,
whenever he fell into their hands, they never spared
him. Five times he fell under their lash, and re¬
ceived forty stripes save one, v. 24. Forty stripes
was the utmost their law allowed; (Deut. 25. 3.)
but it was usual with them, that they might not ex¬
ceed, to abate one at least of that number. And to
have the abatement of one only, was all the favour
that ever Paul received from them. The Gentiles
were not tied up to that moderation, and among them
he was thrice beaten with rods, of which we may sup¬
pose once was at Philippi, Acts 16. 22. Once he was
stoned in a popular tumult, and was taken up for
dead, Acts 14. 19. He says, that thrice he suffered
shipwreck ; and we may believe him, though the
sacred history gives a relation but of one. A night
and a day he had been in the deep, (x>. 25.) in some
deep dungeon or other, shut up as a prisoner.
Thus he was all his days a constant confessor;
perhaps scarcely a year of his life, after his conver¬
sion, passed without suffering some hardship or other
for his religion ; yet this was not all, for wherever
he went, he went in perils ; he was exposed to perils
of all sorts. If he journeyed by land, or voyaged
by sea, he was in perils of robbers, or enemies of
some sort: the Jews, his own country men, sought to
kill him, or do him a mischief ; the heathen, to whom
he was sent, were not more kind to him, for among
them he was in peril. If he was in the city, or in the
wilderness, still he was in peril. He was in peril not
only among avowed enemies, but among them also
who called themselves brethren , but were false
brethren, v. 26.
Beside all this, he had great weariness a?id painful¬
ness in his ministerial labours, and these are things
that will come into account shortly, and people will
be reckoned with for all the care and pains of their
ministers concerning them. Paul was a stranger to
wealth and plenty, power and pleasure, preferment
and ease ; he was in watchings often, and exposed to
hunger and thirst ; in fastings often, it may be out
of necessity ; and endured cold and nakedness, v. 27.
Thus was he, who was one of the greatest blessings
of the age, used as if he had been the burthen of
the earth, and the plague of his generation. And
yet this is not all ; for, as an apostle, the care of all
the churches lay on him, v. 28. He mentions this
last, as if this lay the heaviest upon him, and as if
he could better bear all the persecutions of his ene¬
mies than the scandals that were to be found in the
churches he had the oversight of. Who is weak, and
I am not weak? Who is offended, and I bum not? \
v. 29. There was not a weak Christian, whom he did |
not sympathize with ; nor any one scandalized, but
he was affected therewith. See what little reason
we have to be in love with the pomp and plenty of
this world, when this b.essed apostle, one of the best
of men that ever lived, excepting Jesus Christ, felt
so much hardship in it. Nor was he ashamed of all
this, but, on the contrary, it was what he accounted
his honour ; and therefore, much against the grain
| as it was with him to glory, yet, says he, if I must
needs glory, if my adversaries will oblige me to it in
my own necessary vindication, I will glory in these
my infirmities, v. 30. Note, Sufferings for righteous¬
ness-sake will, the most of any thing, redound to our
honour.
In the two last verses, he mentions one particular
part of his sufferings out of its place, as if he had
forgotten it before, or because the deliverance God
wrought for him was most remarkable ; namely, the
danger he was in at Damascus, soon after he was
converted, and not settled in Christianity, at least in
the ministry and apostleship. This is recorded, Acts
9. 24, 25. This was his first great danger and diffi¬
culty, and the rest of his life was of a piece with that.
And it is observable, that, lest it should be thought
he spake more than was true, the apostle confirms
this narrative with a solemn oath, or appeal to the
omniscience of God, v. 31. It is a great comfort to
a good man, that the God and Father of our Ford
Jesus Christ, who is an omniscient God, knows the
truth of all he says, and knows all he does, and all
he suffers for his sake.
CHAP. XII.
In ifiis chapter, the apostle proceeds in maintaining the ho¬
nour of his apostleship. He magnified his office, when
there were those who vilified it. \\ hut he says in his own
praise, was only in his ow n justification, and the necessary
defence of the honour of his ministry, the preservation of
which was necessary to the success thereof. First, He
makes mention of the favour God had shewn him, the ho¬
nour done him, the methods God took to keep him humble,
and the use he made of this dispensation, v. I . . 10. Then
he addresses himself to the Corinthians, blaming them for
what was faulty among them, and giving a large account
of his behaviour, and kind intentions toward them, v. 11,
to the end.
1. TT is not expedient forme doubtless
JL to glory : I will come to visions and
revelations of the Lord. 2. I knew a man in
Christ above fourteen years ago, (whether
in the body, I cannot tell; or whether out
of the body, I cannot tell, God knoweth,)
such a one caught up to the third heaven.
3. And I knew such a man, (whether in
the body, or out of the body, I cannot tell:
God knoweth ;) 4. How that he was caught
up into paradise, and heard unspeakable
words, which it is not lawful for a man to
utter. 5. Of Such a one will 1 glory: yet
o 1 myself I will not glory, but in mine in¬
firmities. 6. For though I would desire to
glory, I shall not be a fool ; for 1 will say
the truth : but now I forbear, lest any man
should think of me above that which he
seeth me to be, or that he heareth of me. 7.
And lest I should be exalted above mea¬
sure through the abundance of the revela¬
tions, there was given to me a thorn in the
flesh, the messenger of Satan to buffet me,
lest 1 should be exalted above measure. 3
504
II. CORINTHIANS, XII.
For this thing I besought the Lord thrice,
that it might depart from me. 9. And he
said unto me, My grace is sufficient for
thee : for my strength is made perfect in
weakness. Most gladly therefore will 1
rather glory in my infirmities, that the
power of Christ may rest upon me. 10.
Therefore I take pleasure in infirmities, in
reproaches, in necessities, in persecutions,
in distresses, for Christ’s sake : for when I
am weak, then am I strong.
Here we may observe,
I. The narrative the apostle gives of the favours
God had shewn him, and the honour he had done
him ; for doubtless he is the man in Christ, of
whom he speaks. Concerning this we may take j
notice,
1. Of the honour itself which was done to the
apostle, he was caught up into the third heaven, v.
2. When this was, we cannot say, whether it was
during those three days that he lay without sight at
his conversion, or at some other time afterward ;
much less can we pretend to say how this was,
whether by a separation of his soul from his body,
or by an extraordinary transport in the depth of
contemplation. It would be presumption for us to
determine, if not also to inquire into, this matter ;
seeing the apostle himself says, Whether in the body
or out of the body, he could not tell. It was certain¬
ly a very extraordinary honour done him : in some
sense he was caught up into the third heaven, the
heaven of the blessed, above the aerial heaven, in
which the fowls fly; above the starry heaven, which
is adorned with those glorious orbs : it was into the
third heaven, where God most eminently manifests
his glory. We are not capable of knowing all, nor
is it fit we should know very much, of the particu- I
lars of that glorious place and state ; it is our duty
and interest to give diligence to make sure to our¬
selves a mansion there ; and if that be cleared up to
us, then we should long to be removed thither, to
abide there for ever.
This third heaven is called paradise, (y. 4.) in
allusion to the earthly paradise, out of which Adam
was driven for his transgression ; it is called the pa¬
radise of God, (Rev. 2. 7.) signifying to us, that by
Christ we are restored to all the joys and honours
we lost by sin, yea to much better. The apostle
does not mention what he saw in the third heaven
or paradise, but tells us, that he heard unspeakable
words, such as it is not possible for a man to utter ;
such are the sublimity of the matter, and our unac¬
quaintedness with the language of the upper world :
nor was it lawful to utter those words, because, while
we are here in this world, we have a more sure
word of prophecy than such visions and revelations,
2 Pet. 1. 19. We read of the tongue of angels as
well as of men, and Paul knew as much of that as
ever any man upon earth did, and yet preferred
charity, that is, the sincere love of God and our
neighbour. This account which the apostle gives
us of his vision, should check our curious desires
after forbidden knowledge, and teach us to improve
the revelation God has given us in his word. Paul
himself, who had been in the third heaven, did not
publish to the world what he had heard there, but
adhered to the doctrine of Christ : on that founda¬
tion the church is built, and on that we must build
our faith and hope.
2. The modest and humble manner in which the
apostle mentions this matter, is observable. One
would be apt to think that one who had had such
visions and revelations as these, should have boast¬
ed greatly of them ; but, says he, It is not expedient
for me doubtless to glory, v. 1. He therefore did
not mention this immediately, not till above fourteen
years after, v. 2. And then it is not without some
reluctancy, as a thing which in a manner he w'as
forced to, by the necessity of the case. Again, he
speaks of himself in the third person, and does not
say, I am the man who was thus honoured above
other men. Again, his humility appears by the
check he seems to put upon himself, ( v . 6.) which
plainly shews that he delighted not to dwell upon
this theme. Thus was he, who was not behind the
chiefest of the apostles in dignity, very eminent for
his humility. Note, It is an excellent thing to have
a lowly spirit in the midst of high advancements ;
and those who abase themselves, shall be exalted.
II. The apostle gives an account of the methods
God took to keep him humble, and to prevent his
being lifted up above measure ; and this he speaks
of, to balance the account that was given before of
the visions and revelations he had had. Note, When
God’s people communicate their experiences, let
them always remember to take notice of what God
has done to keep them humble, as well as what he
has done in favour to them, and for their advance¬
ment. Here observe,
1. The apostle was pained with a thorn in tht
flesh, and buffeted with a messenger of Satan, v. 7.
We are much in the dark what this was, whethei
some great trouble, or some great temptation. Some
think it was an acute bodily pain or sickness ; others
think it was the indignities done him bv the false
apostles, and the opposition he met with from them,
particularly on the account of his speech, which was
contemptible. However this was, God often brings
this good out of evil, that the reproaches of our ene¬
mies help to hide pride from us ; and this is certain,
that what the apostle calls a thorn in his flesh, was
for a time very grievous to him : but the thorns Christ
woreyfor us, and with which he was crowned, sanc¬
tify and make easy all the thorns in the flesh we
may at any time be afflicted with ; for he suffered,
being tempted, that he might be able to succour them
that are tempted. Temptations to sin are most griev¬
ous thorns ; they are messengers of Satan, to buffet
us. Indeed it is a great grievance to a good man, to
be so much as tempted to sin.
2. The design of this was to keep the apostle
humble, lest he should be exalted above measure,
v. 7. Paul himself knew he had not yet attained,
neither was already perfect ; and yet he was in dan¬
ger of being lifted up with pride. If God love us,
he will hide pride from us, and keep us from being
exalted above measure ; and spiritual burthens are
ordered, to cure spiritual pride. This thorn in the
flesh is said to be a messenger of Satan, which he
did not send with a good design, but, on the contra¬
ry, with ill intentions, to discourage the apostle,
(who had been so highly favoured of God,) and hin¬
der him in his work. But God designed this for
good, and he over-ruled it for good, and made this
messenger of Satan to be so far from being a hin-
derance, that it was a help to the apostle.
3. The apostle prayed earnestly to God for the
removal of this sore grievance. Note, Prayer is a
salve for every sore, a remedy for every malady ;
and when we are afflicted with thorns in the flesh,
we should give ourselves to prayer. Therefore we
are sometimes tempted, that we may learn to pray.
The apostle besought the Lord thrice, that it might
depart from him, v. 8. Note, Though afflictions are
sent for our spiritual benefit, yet we may pray to
God for the removal of them : we ought indeed to
desire also, that they may reach the end for which
they are designed. * The apostle prayed earnestly,
and repeated his requests; he besought the Lord
thrice, often. So that if an answer be not given to
50 5
II. CORINTHIANS, XII.
the first prayer, nor to the second, we nuist hold on,
and hold out, till we receive an answer. Christ him- i
se t prayed to his Father thrice. As troubles are
sent, to teach us to pray, so they are continued, to '
teach us to continue instant in prayer.
. 4. We have an account of the answer given to the '
•apostle’s prayer ; that, alti ough the trouble was not
removed, yet an equivalent should be granted ; My \
grace is sufficient for thee. Note, (1.) Though j
God accepteth the prayer of faith, yet he does not
always answer it in the letter ; as he sometimes J
grants in wrath, so he sometimes denies in loye. j
(2.) When God does not remove our troubles and
temptations, yet, if he gives us grace sufficient for j
us, we have no reason to complain, or to say that he
deals ill by us. It is a great comfort to us, whatever
thorns in the flesh we are pained with, that God’s i
grace is sufficient for us. Grace signifies two things:
[1.] The good-will of God towards us, and that is
enough to enlighten and enliven us, sufficient to
strengthen and comfort us ; to support our souls,
and cheer up our spirits, in all afflictions and dis¬
tresses. [2.] The good work of God in us, the
grace we receive from the fulness that is in Christ
our Head ; and from him there shall be communi¬
cated that which is suitable and seasonable, and
sufficient for his members. Christ Jesus under¬
stands our case, and knows our need, and will pro¬
portion the remedy to our malady, and not only
strengthen us, but glorify himself. His strength is
made perfect in our weakness. Thus his grace is
manifested and magnified ; he ordains his praise out
of the mouths of babes and sucklings.
III. Here is the use which the apostle makes of
this dispensation ; He gloried in his infirmities, (y.
9.) and took pleasure in them, v. 10. He does not
mean his sinful infirmities, (those we have reason
to be ashamed of and grieved at,) but he means his
afflictions, his reproaches, necessities, persecutions,
and distresses for Christ's sake, v. 10. And the rea¬
son of his glory and joy on account of these things,
was this — 'They were fair opportunities for Christ
to manifest the power and sufficiency of his grace
resting upon him, by which he had so much expe¬
rience of the strength of divine grace, that he could
say, When I am weak, then am I strong. This is a
Christian paradox : when we are weak in ourselves,
then we are strong in the grace of our Lord Jesus
Christ ; when we see ourselves weak in ourselves,
then we go out of ourselves to Christ, and are qua¬
lified to receive strength from him, and experience
most of the supplies of divine strength and grace.
11. I am become a fool in glorying ; ye
have compelled me : for I ought to have
been commended of you: for in nothing am
I behind the very chiefest apostles, though
I be nothing. 12. Truly the signs of an
apostle were wrought among you in all pa¬
tience, in signs, and wonders, and mighty
deeds. 13. For what is it wherein ye were
inferior to other churches, except it be that
I myself was not burthensome to you ?
Forgive me this wrong. 14. Behold, the
third time I am ready to come to you ;
and I will not be burthensome to you ; for
I seek not your’s, but you : for the children
ought not to lay up for the parents, but the
parents for the children. 15. And I will
very gladly spend and be spent for you;
though the more abundantly 1 love you, the
less I be loved. 16. But be it so, 1 did not
Vol. vi. — 3 S
burthen you : nevertheless, being crafty, I
caught you with guile. 17. Did I make a
gain of you by any of them whom 1 sent
unto you ? 18. I desired Titus, and with
him J sent a brother. Did Titus make a
gain of you ? Walked we not in t he same
spirit ! fValked we not in the same steps ?
19. Again, think ye that we excuse our¬
selves unto you ? We speak before God in
Christ : but zee do all things, dearly beloved,
for your edifying. 20. For I fear, lest, when
I come, I shall not find you such as i would,
and that 1 shall be found unto you such as
ye would not : lest there be debates, envy-
ings, wraths, strifes, backbitings, vvhisper-
ings, swellings, tumults : 21 .Arid lest, when
I come again, my God will humble me
among you, and that I shall bewail many
who have sinned already, and have not re¬
pented of the uncleanness and fornication
and lasciviousness which they have com
mitted.
In these verses the apostle addresses himself to
the Corinthians, two ways.
I. He blames them for what was faulty in them ;
that they had not stood up in his defence as they
ought to have done, and so made it the more need¬
ful for him to insist so much on his own vindication.
They in a manner compelled him to commend him¬
self, who ought to have been commended of them,
v. 11. And had they, or some among them, not
failed on their part, it would have been less needful
for him to have said so much on his own behalf. He
tells them further, that they in particular had good
reason to speak well of him, as being in nothing be¬
hind the very chiefest apostles, because he had given
them full proof and evidence of his anostleship ; for
the signs of an apostle were wrought among them
in all patience, in signs, and wonders, and mighty
deeds. Note, 1. It is a debt we owe to good men, to
stand up in the defence of their reputation ; and we
are under special obligations to those we have re¬
ceived benefit by, especially spiritual benefit, to own
them as instruments in God’s hand of good to us,
and to vindicate them when they are calumniated
by others. 2. How much soever we are, or ought to
be, esteemed by others, we ought always to think
humbly of ourselves. See an example of this in this
great apostle, who thought himself to be nothing,
though in truth he was not behind the chiefest apos¬
tles. So far was he from seeking praise from men,
though he tells them their duty to vindicate his re¬
putation : so far was he from applauding himself,
when he was forced to insist upon his own neces¬
sary self-defence.
II. He gives a large account of his behaviour and
kind intentions toward them ; in which we may ‘
observe the characters of a faithful minister of the
gospel.
1. He was not willing to be burthensome to them,
nor did he seek t heir's , but them. He says, ( v . 13.)
he had not been burthensome to them for the time
past, and tells them, (v. 14.) he would not be bur¬
thensome to them for the time to come, when he
should come to them : he spared their purses, and
did not covet their money ; I seek not your's, but
you. He sought not to enrich himself, but to save
their souls : he did not desire to make a property of
them to himself, but to gain them over to Christ,
whose servant he was. Note, Those who aim at
o06
IT CORINTHIANS, XIII.
clothing themselves with the fleece of the flock, and
take i>' care or the sheep, are hirelings, and not
good shepherds.
2. He would gladly spend and be spent for them ;
(r. 15.) he was willing to take pains. and to suffer
loss t >r their good. He would spend his time, his
parts, his strength, his interest, his all, to do them
service ; nay so spend as to be spent, and be like
a candle, which consumes itself, to give light to
ethers.
3. He did not abate in his love to them, notwith¬
standing their unkindness and ingratitude to him ;
and therefore was contented and glad to take pains
with them; though the more abundantly he loved
them, the less he seas loved, v. 15. This is applica¬
ble to other relations : if others be wanting in their
duty to us, it does not follow therefore that we may
neglect our duty to them.
4. He was careful not only that he himself should
not be burthensome, but that none he employed
should. This seems to be the meaning of what we
read, v. 16 — 18. If it should be objected by any,
that though he did not himself burthen them, yet
that he, being crafty, caught them with guile, that
is, he sent those among them who pillaged from
them, and afterward he shared with them in the
profit; “This was not so,” says the apostle; “I
did not make a gain of you myself, nor by any of
them I sent ; nor did Titus, nor any others. Jtre
walked by the same spirit, and in the same steps.”
They all agreed in this matter, to do them all the
good they could, without being burthensome to
them ; to promote the gospel among them, and
make it as easy to them as possible. Or, this may
be read with an interrogation, as utterly disclaim¬
ing any guile in himself and others toward them.
5. He was a man who did all things for edifying,
v. 19. This was his great aim and designj to do
good, to lay the foundation well, and then with care
and diligence to build the superstructure.
6. He would not shrink from his duty, for fear of
displeasing them, though he was so careful to make
himself easy to them. Therefwe he was resolved
to be faithful in reproving sin, though he was therein
found to be such as they would not, v. 20. The
apostle here mentioned several sins that are too
commonly found among professors of religion, and
are very reprovable ; debates , envyings, wraths,
strifes, backbitings, whisperings, swellings, tumults:
and though those who are guilty of these sins, can
hardly bear to be reproved for them, yet faithful
ministers must not fear offending the guilty by sharp
reproofs, as they are needful, in public and in pri¬
vate.
7. He was grieved at the apprehensions that he
should find scandalous sins among them, not duly
repented of. This, he tells them, would be the
cause of great humiliation and lamentation. Note,
(1.) The falls and miscarriages of professors cannot
but be a humbling consideration to a good minister ;
and God sometimes takes this way to humble those
who might be under temptation to be lifted up ; I
fear lest my God will humble me among you. (2.)
We have reason to bewail those who sin, and do not
repent ; to bewail many that have sinned, and have
not repented , v. 21. If these have not, as yet, grace
to mourn and lament their own case, their case is the
more lamentable ; and those who love God, and love
them, should mourn for them.
CHAP. XIII.
In this chapter, the apostle threatens to be severe against ob¬
stinate sinners, and assigns the reason thereof; (y. 1 . .6.)
then he makes a suitable prayer to God on the behalf of the
Corinthians, with the reasons inducing him thereto; (v.
7 . . 10.) and concludes his epistle with a valediction and a
benediction, v. 1 1 . . 14.
l.rpHIS is the third time I am coming to
JL you. In the mouth of two or three
| witnesses shall every word he established.
! 2. I told you before, and foretell you, as if
I were present, the second lime; and being
absent, now 1 write to them w ho heretofore
have sinned, and to all others, that, if 1 come
again, I will not spare: 3. Since ye seek
a proof of Christ speaking in me, which to
you-ward is not weak, but is mighty in you.
4. For though he was crucified through
weakness, yet he liveth by the power of
God. For we also are w eak in him, but
we shall live w ith him by the pow er of God
toward you. 5. Examine yourselves, w he¬
ther ye be in the faith; prove your own
selves. Kuowt ye not your own selves,
how that Jesus Christ is. in you, except ye
be reprobates? 6. But 1 trust that ye shall
know' that we are not reprobates ?
In these verses, observe,
1. The apostle threatens to be severe against ob¬
stinate sinners when he should come to Corinth,
having now sent to them a first and second epistle,
with proper admonitions and exhortations, in order
to reform what was amiss among them. Concern¬
ing w hich we may notice,
(1.) The caution with which he proceeded in his
censures : he w as not hasty in using severity, but
gave a first and second admonition. So some under¬
stand his words, (v. 1.) This is the third time I am
coming to you; referring to his first and second
epistles, by which he admonished them, as if he were
present with them, though in person he was absent,
v. 2. According to this interpretation, these two
epistles are the witnesses he means in the first verse,
referring rather to the direction of our Saviour,
(Matt. 18. 16.) concerning the manner how Chris¬
tians should deal with offenders before they proceed
to extremity, than to the law of Moses, (Deut. 17.
6. — 19. 5.) for the behaviour of judges in criminal
matters. We should go, or send, to our brother,
once and again, to tell him of his fault. Thus the
apostle had told these Corinthians before, in his for¬
mer epistle, and now he tells them, or writes to them
who heretofore had sinned, and to all others, giving
warning unto all before he came in person the thira
time, to exercise severity against scandalous offen¬
ders.
Others think that the apostle had designed and
prepared for his journey to Corinth twice already,
but was providentially hindered, and now informs
them of his intentions a third time to come to them.
However this be, it is observable, that he kept an
account how often he endeavoured, and what pains
he took with these Corinthians for their good : and
we may be sure that an account is kept in heaven,
and we must be reckoned with another day, for the
helps we have had for our souls, and how' we have
improved them.
^2.) The threatening itself, That if (or when) he
came again, (in person) he would not spare obstinate
sinners, and such as were impenitent, in their scan¬
dalous enormities. He had told them before, he
feared God would humble him among them, bet. ause
he should find some who had sinned and had not
repented ; and now he declares he would not spare
such, but would inflict church-censures upon them,
which are thought to have been accompanied in
those earlv times with visible and extraordinary
tokens of divine displeasure. Note, Though it >s
II. CORINTHIANS, XIII.
507
God’s gracious method to bear long with sinners, yet
he will not bear always ; at length he will come,
and will not spare them who remain obstinate and
impenitent, notwithstanding all his methods to re¬
claim and reform them.
2. The apostle assigns a reason why he would be
thus severe, namely, for a proof of Christ speaking
in him, which they sought after, v. 3. The evidence
of his apostleship was necessary for the credit, con¬
firmation, and success, of the gospel he preached ;
and therefore such as denied that, were justly and
severely to be censured. It was the design of the
false teachers, to make the Corinthians call this
matter into question, of which yet they had not weak,
but strong or mighty proofs, ( v . 3.) notwithstanding
the mean figure he made in the world, and the con¬
tempt which by some was cast upon him ; even as
Christ himself was crucified through weakness, or
appeared in his crucifixion as a weak and contempti¬
ble person, but liveth by the power of God, or in his
resurrection and life manifests his divine power, v.
4. So the apostles, how mean and contemptible so¬
ever they appeared to the world, did yet, as instru¬
ments, manifest the power of God, and particularly
the power of his grace, in converting the world to
Christianity. And therefore, as a proof unto those
who among the Corinthians sought a proof of
Christ’s speaking in the apostle, he puts them upon
the proving their Christianity ; (v. 5.) Examine
yourselves, &c.. Hereby he intimates, that if they
could prove their own Christianity, this would be a
proof of his apostleship ; for if they were in the faith,
if Jesus Christ was in them, this was a proof that
Christ spake in him, because it was by his ministry
they did believe. He had been not only an instruc¬
tor, but a father to them. He had begotten them
again by the gospel of Christ. Now, it could not be
imagined that a divine power should go along with
his ministrations, if he had not his commission from
on high. If therefore they could prove themselves
not to be reprobates, not to" be rejected of Christ, he
trusted they should know that he was not a repro¬
bate, (v. 6.) not disowned by Christ.
What the apostle here says of the duty of the Co¬
rinthians to examine themselves, &c. with the par¬
ticular view already mentioned, is applicable to the
great duty of all who call themselves Christians, to
examine themselves concerning their spiritual state.
We should examine whether we be in the faith , be¬
cause it is a matter in which we may be easily de-
’.eived, and wherein a deceit is highly dangerous :
we are therefore concerned to prove our own selves,
o put the question to our own souls, whether Christ
oe in us, or not ; and Christ is in us, except we be
-eprobates : so that either we are true Christians,
)r we are great cheats ; and what a reproachful
:hing is it for a man not to know himself, nor to
know his own mind !
7. Now I pray to God that ye do no evil ;
not that we should appear approved, but
(hat ye should do that which is honest,
though w£ be as reprobates. 8. For we
can do nothing against the truth, but for the
truth. 9. For we are glad, when we are
weak, and ye are strong: and this also we
wish, even your perfection. 10. Therefore
I write these things being absent, lest, being
present, I should use sharpness, according
to the power which the Lord hath given me
to edification, and not to destruction.
Here we have,
1. The apostle’s prayer to God on the behalf of
| the Corinthians, that they might do no evil, v. 7.
[ This is the most desirable thing we can ask of God,
| both for ourselves and for our friends, to be kept
from sin, that we and they may do no evil ; and it is
I most needful, that we often pray to God for his grace
to keep us, because without that we cannot keep
ourselves. We are more concerned to pray that we
may not do evil, than that we may not suffer evil.
2. The reasons why the apostle put up this prayer
to God on behalf of the Corinthians ; w hich reasons
have a special reference to their case, and the sub¬
ject-matter about which he was writing to them.
Observe, he tells them,
(1.) It was not so much for his own personal re¬
putation, as for the honour of religion; 11 Not that
we should appear approved, but that ye should do
that which is honest, or decent, and for the credit of
religion, though we should be reproached and vili¬
fied, and accounted as reprobates ,” v. 7. Note,
[1.] The great desire of faithful ministers of the
gospel, is, that the gospel they preach may be ho¬
noured, however their persons may be vilified. [2.]
The best way to adorn our holy religion, is, to do
that which is honest, and of good report ; to walk so
as becomes the gospel of Christ.
(2.) Another reason was this ; that they might be
free from all blame and censure when he should
come to them. This is intimated in v. 8. We can
do nothing against the truth, but for the truth. If
therefore they did not evil, nor act contrary to their
profession of the gospel, the apostle had no power
or authority to punish them. He had said before,
(ch. 10. 8.) and says here, ( v . 10.) The power which
the Lord has given me, was to edification, not to de¬
struction. So that although the apostle had great
powers committed to him for the credit and ad¬
vancement of the gospel, yet he could not do any
thing to the disparagement of the truth, or the dis¬
couragement of them who obeyed it. He could not,
he would not, he dared not, he had no commission
to act against the truth ; and it is remarkable, how
the apostle did rejoice in this blessed impotency.
“ We are gladjT says he, (v. 9.) “ when we are
weak, and ye are strong ; that is, that we have no
power to censure those who are strong in faith, and
fruitful in good works.” Some understand this pas¬
sage thus ; “Though we are weak through perse¬
cutions and contempt, we bear it patiently, and also
joyfully, while we see that ye are strong, that ye are
prosperous in holiness, and persevering in well¬
doing.” For,
(3.) He desired their perfection, ( v . 9.) that is,
that they might be sincere, and aim at perfection ;
(sincerity is our gospel-perfection ;) or else he wished
there might be a thorough reformation among them.
He not only desired that they might be kept from
sin, but also that they might "grow in grace, and in¬
crease in holiness, and that all that was amiss among
them might be rectified and reformed. This was
the great end of his writing this epistle-, and that
freedom he used with them by writing these things,
those friendly admonitions and warnings, being ab¬
sent, that so, being present, he should not use sharp¬
ness, (v. 10.) not proceed to the utmost extremity
in the exercise of the power which the Lord had
given him as an apostle, to revenge all disobedience,
ch. 10. 6.
1 1 . Finally, brethren, farewell. Be per¬
fect, be of good comfort, be of one mind,
live in peace; and the God of love and
peace shall be with you. 12. Greet one
another with a holy kiss. 13. All the saints
salute you. 14. The grace of the Lord
Jesus Christ, and the love of God, and the
508
GALATIANS, I.
communion of the Holy Ghost, be with you
all. Amen.
Thus the apostle concludes this epistle, with,
1. A valediction. He gives them a partingyare-
well, and takes his leave of them for the present,
with hearty good wishes for their spiritual welfare.
In order to which,
(1.) He gives them several good exhortations.
[1.] To be perfect, or to be knit together in love,
which would tend greatly to their benefit and advan¬
tage, as a church, or Christian society. [2.] To be
of good comfort under all the sufferings and perse¬
cutions they might endure for the cause ot Christ,
or any calamities and disappointments they might
meet with in the world. [3.] To be of one mind,
which would greatly tend to their comfort ; for the
more easy we are with our brethren, the more ease
we shall have in our own souls. The apostle would
have them, as far as was possible, to be of the same
opinion and judgment ; however, if this could not be
attained to, yet, [4.] He exhorts them to live in
peace ; that difference in opinion should not cause
an alienation of affections ; that they should be at
peace among themselves. He would have all the
schisms healed, that were among them ; that there
should be no more contention and wrath found
among them ; to prevent which, they should avoid
debates, envyings, backbitings, whisperings, and
such like enemies to peace.
(2. ) He encourages them with the promise of God’s
presence among them ; The God of love and peace
shall be with you, v. 11. Note, [1.] God is the
God of love and peace. He is the Author of peace,
and lover of concord : he hath loved us, and is wil¬
ling to be at peace with us ; he commands us to love
him, and to be reconciled to him, and also that we
love one another, and be at peace among ourselves.
[2. ] God will be with them who live in love and
I peace. He will love them who love peace ; he will
! dwell with them here, and thev shall dwell with
him for ever. Such shall have God’s gracious pre¬
sence here, and be admitted to his glorious presence
hereafter.
(3.) He gives directions to them to salute each
other, and sends kind salutations to them from those
who were with him, v. 12, 13. He would have
them testify their affection to one another by the sa¬
cred rite of a kiss of charity, which was then used,
but has long been disused, to prevent all occasions
of wantonness and impurity, in the more declining
and degenerate state of the church..
2. The apostolical benediction ; (v. 14.) The grace
of the Lord Jesus Christ, and the love of God, and
the communion of the Holy Ghost, be with you alt.
Thus the apostle concludes his epistle, and thus it
is usual and proper to dismiss worshipping assem¬
blies. This plainly proves the doctrine of the gos¬
pel, and is an acknowledgment, that Father, Son,
and Spirit, are three distinct Persons, yet but one
God ; and herein the same, that they are the Foun¬
tain of all blessings to men. It likewise speaks our
duty, which is, to have an eye by faith to Father,
Son, and Holy Ghost ; to live in a continual regard
to the three Persons in the Trinity, into whose name
we were baptised, and in whose name we are blessed.
This is a very solemn benediction, and we should
give all diligence to inherit this blessing. The grace
of Christ, the love of God, and the communion (or
communication) of the Holy Ghost : the grace of
Christ as Redeemer, the love of God who sent the
Redeemer, and all the communications of this grace
and love, which come to us by the Holy Ghost ; it
is the communications of the Holy Ghost that qua-
■ lify us for an interest in the grace of Christ, and the
love of God : and we can desire no more to make us
j| happy than the grace of Christ, the love of God,
j, and the communion of the Holy Ghost. Amen.
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE GALATIANS.
Completed, by Mr. Bayes.
THIS epistle of Paul is directed not to the church or churches of a single city, as some others are, but of
a country or province, for so Galatia was. It is very probable that these Galatians were first converted
to the Christain faith by his ministry ; but if he was not the instrument of planting, yet at least he had
been employed in watering these churches, as is evident from this epistle itself, and also from Acts 18.
23. where we find him going over all the country of Galatia and Phrygia in order, strengthening all the
'lisciples.
GALATIANS, I. 509
While he was with them, they had expressed the greatest esteem and affection both for his person and
ministry ; but he had not been long absent from them, before some judaizing teachers got in among them,
bv whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the
other.
That which these false teachers chiefly aimed at, was, to draw them off from the trutn as it is in Jesus,
particularly in the great doctrine of justification, which they grossly perverted, by asserting the neces¬
sity of joining the observation of the law of Moses with faith in Christ, in order to it ; and the better to
accomplish this their design, they did all they could to lessen the character and reputation of the apos¬
tle, and to raise up their own on the ruins of his; representing him as one, who, if he was to be owned
as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter,
James, and John, whose followers, it is likely, they pretended to be : and in both these attempts they
had but too great success.
This was th(r occasion of his writing this epistle ; wherein he expresses his great concern, that'they had
suffered themselves to be so soon turned aside from the faith of the gospel ; vindicates his own character
and authority as an apostle against the aspersions of his enemies ; shewing that his mission and doctrine
were both divine, and that he was not, upon any account, behind the very chiefest of the a/iostles, 2 Cor.
11. 5. He then sets himself to assert and maintain the great gospel -doctrine ot justification by faith with¬
out the works of the law, and to obviate some difficulties that might be apt to arise in their minds con¬
cerning it : and having established this important doctrine, he exhorts them to stand fast in the liberty
wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them se¬
veral very needful counsels and directions ; and then concludes the epistle with giving them the true
character of those false teachers by whom they had been insnared, and, on the contrary, with his own
temper and behaviour. In all which, his great scope and design were, to recover those who had been
perverted, to settle those who might be wavering, and to confirm such among them as had kept their
integrity.
GALATIANS, I.
CHAP. J.
In this chapter, after the preface or introduction, (v. 1 . . 5. )
the apostle severely reproves these churches for their defec¬
tion from the faith; (v. 6.. 9.) and then proves his oivn
apostleship, which his enemies had brought them to ques¬
tion ; I. From his end and design in preaching the gospel,
v. 10. II. From his having received it by immediate reve¬
lation, v. 11, 12. For the proof of which, he acquaints
them, 1. What his former conversation was, v. 13, 14. 2.
How he was converted, and called to the apostleship, v. 1.5,
16. 3. How he behaved himself afterward, v. 16, to the end.
1. TJAUL, an apostle, (not of men, nei-
-17 ther by man, but by Jesus Christ,
and God the Father, who raised him from
the dead;) 2. And all the brethren which
are with me, unto the churches of Galatia :
3. Grace be to you, and peace from God
the Father, and/ro/w our Lord Jesus Christ,
4. Who gave himself for our sins, that he
might deliver us from this present evil world,
according to the will of God and onr Fa¬
ttier: 5. To whom be glory for ever and
ever. Amen.
In these verses we have the preface or introduc¬
tion to the epistle ; where observe,
I. The person or persons from whom this epistle
is sent — from Paul an afiostle, & c. and all the bre¬
thren that were with him. 1. The epistle is sent
from Paul ; he only was the penman of it. And be¬
cause there were some among the Galatians, who
endeavoured to lessen his character and authority,
in the very front of it he gives a general account,
both of his office, and of the manner in which he was
called to it: which afterward, in this and the fol¬
lowing chapter, he enlarges more u^on. As to his
office, he was an afiostle, he is not afraid to style
himself so, though his enemies would scarcely allow
him this title ; and to let them see that he did not ;
assume this character without just ground, he ac- j
quaints them how he was called to this dignity and '
office, and assures them that his commission to it
was wholly divine, for he was an apostle, not of men ,
neither by man ; he had not the common call of an
ordinary minister, but an extraordinary call from
Heaven to this office ; he never received his qualifi¬
cation for it, nor his designation to it, by the media¬
tion of men, but had both the one and the other di¬
rectly from above ; for he was an apostle by Jesus
Christ, he had his instructions and commission im¬
mediately fromJupn, and consequently from God the
Father, who wire one with him, in respect of his di¬
vine nature, and who had appointed him, as Media¬
tor, to be the Apostle and High Priest of our profes¬
sion, and as such to authorize others to this office.
He adds, Who raised him from the dead ; both to
acquaint us, that herein God the Father gave a pub¬
lic testimony to Christ’s being his Son and the pro¬
mised Messiah ; and also, that as his call to the apos¬
tleship was immediately from Christ, so it was after
his resurrection from the dead, and when he was
entered upon his exalted state : so that he had rea¬
son to look upon himself, not only as standing upon
a level with the other apostles, but as in some sort
preferred above them ; for whereas they were called
by him when on earth, he had his call from him when
in heaven. Thus does the apostle, being constrained
to it by his adversaries, magnify his office ; which
shews that though men should by no means be proud
of any authority they are possessed of, yet, at cer¬
tain times and upon certain occasions, it may be¬
come needful to assert it. But, 2. He joins alNhe
brethren that were with him, in the inscription of the
epistle, and writes in their name as well as his own.
By the brethren that were with him may be under¬
stood, either the Christians in common of that place
where he now was, or such as were emploved as
ministers of the gospel. These, notwithstanding his
! own superior character and attainments, he is ready
to own as his brethren ; and though he only wrote
the epistle, yet he joins them with himself in the in-
j scription of it. Herein, as he shews his own great
J modesty and humility, and how remote he was from,
j an assuming temper, so he might do this to dispose
these churches to a greater regard to what he wrote;
510
GALATIANS, J.
since hereby it- would appear that he had their con¬
currence with him in the doctrine which he had
preached, and was now about to confirm, and that
it was no other than what was both published and
professed by others as well as himselt.
II. To whom this epistle is sent — to the churches
of Galatia. There were several churches at that
time in this country, and it should seem that all of
them were more or less corrupted through the arts
of those seducers who had crept in among them; and
therefore Paul, on whom came daily the care of all
trie churches, being deeply affected with their state,
and concerned for their recovery to the faith, and
establishment in it, writes this epistle to them ; he
directs it to all of them, as being all more or less
concerned in the matter of it ; and he gives them the
name of churches , though they had done enough to
forfeit it ; for corrupt churches are never allowed to
be churches: no doubt, there were some among
them, who still continued in the faith, and he was
not without hope that others might be recovered
to it.
III. The apostolical benediction; (v. 3.) Herein
the apostle, and the brethren who were with him,
wish these churches grace and peace from God the
Father, and from the Lord Jesus Christ. This is
the usual blessing wherewith he blesses the churches
in the name of the Lord, grace and peace. Grace
includes God’s good-will towards us, and his good
work upon us ; and peace implies in it all that inward
comfort, or outward prosperity, which is really need¬
ful for us ; they come from God the Father, as the
Fountain, through Jesus Christ, as the Channel of
conveyance ; both these the apostle wishes for these
Christians. But we may observe, first grace, and
then peace, for there can be no true peace without
grace. Having mentioned the Lord Jesus Christ,
lie cannot pass without enlarging upon his love ; and
therefore adds, (v. 4.) Who gave himself for our
sins, that he might deliver, &c. Jesus Christ gave
himself for our sins, as a great Sacrifice to make
atonement for us; this the justice of God required,
and this he freely submitted to for our sakes. One
great end hereof, was, to deliver us from this pre¬
sent evil world; not only to redeem us from the
wrath of God, and the curse of the law, but also to
recover us from the corruption that is in the world
through lust, and to rescue us from the vicious prac¬
tices and customs of it, unto which we are naturally
enslaved ; and possibly also to set us free from the
Mosaic constitution, for so ctlZv ovto; is used, 1 Cor.
2. 6, 8. From whence we may note, 1. This pre¬
sent world is an evil world : it is become so by the
sin of man, and it is so on the account of the sin and
sorrow with which it abounds, and the many snares
and temptations to which we are exposed, as long
as we continue in it. But, 2. Jesus Christ has died
to deliver us from this present evil world, not pre¬
sently to remove his people out of it, but to rescue
them from the power of it, to keep them from the
evil of it, and in due time to possess them of another
and better world. This, the apostle informs us, he
has done according to the will of God and our Fa¬
ther. In offering up himself a Sacrifice for this end
and purpose, he acted by the appointment of the
Father, as well as with his own free consent ; and
therefore we have the greatest reason to depend upon
the efficacy and acceptableness of what he has done
and suffered for us ; yea, from hence we have en¬
couragement to look upon God as our Father, for
thus the apostle here represents him : as he is the
Father of our Lord Jesus, so in and through him he
is also the Father of all true believers ; as our blessed
Saviour himself acquaints us, (John 20. 17.) when he
tells his disciples, that he was ascending to his Fa¬
ther and their Father.
The apostle, having thus taken notice of the great
I love wherewith Christ hatn loved us, concludes thii
j preface with a solemn ascription of praise and glory
to him ; (v. 5.) To whom be glory for ever and ever,
jimen. Intimating, that on this account he is justly
entitled to our highest esteem and regard. Or this
i doxology may be considered as referring both to God
the Father and our Lord Jesus Christ, from whom
he had just before been wishing grace and peace.
They are both the proper objects of our worship and
adoration, and all honour and glory are perpetually
due to them, both on the account ot their own infinite
excellences, and also on the account of the blessings
we receive from them.
6. I marvel that ye are so soon removed
from him that called you into the grace of
Christ unto another gospel : 7. Which is
not another; but there are some that trou¬
ble you, and would pervert the gospel of
Christ. 8. But though we, or an angel
from heaven, preach any other gospel unto
you than that which we have preached
unto you, let him be accursed. 9. As we
said before, so say I now again, If any man
preach any other gospel unto you than that
ye have received, let him be accursed.
Here the apostle comes to the body of the epistle ;
and he begins it with a more general reproof of
these churches for their unsteadiness in the faith,
which he afterward, in some following parts of it,
enlarges more upon. Here we may observe,
I. How much he was concerned at their defec¬
tion ; I marvel, &c. It at once filled him with the
greatest surprise and sorrow. Their sin and folly
were, that they did not hold fast the doctrine of
Christianity as it had been preached to them, but
suffered themselves to be removed from the purity
and simplicity of it. And there were several things
by which their defection was greatly aggravated ;
as, 1. That they were removed /row him that called
them ; not only from the apostle, who had been the
instrument of calling them into the fellowship of the
gospel, but from God himself, by whose order and
direction the gospel was preached to them, and they
invited to a participation of the privileges of it : so
that herein they had been guilty of a great abuse of
his kindness and mercy toward them. 2. That they
had been called into the grace of Christ. As the
gospel which had been preached to them, was the
most glorious discovery of divine grace and mercy
in Christ Jesus ; so thereby they had been called to
partake of the greatest blessings and benefits, such
as justification, and reconciliation with God here,
and eternal life and happiness hereafter. These
our Lord Jesus has purchased for us at the expense
of his precious blood, and freely bestows upon all
who sincerely accept of him : and therefore, in pro¬
portion to the greatness of the privilege they enjoy¬
ed, such were their sin and folly in deserting it, and
suffering themselves to be drawn off from the esta¬
blished way of obtaining these blessings. 3. That
they were so soon removed. In a very little time
they lost that relish and that esteem of this grace of
Christ, which they seemed to have, and too easily
fell in with those who taught justification by the
works of the law, as many did, who had been bred
up in the opinions and notions of the Pharisees,
which they mingled with the doctrine of Christ, and
so corrupted it ; and this, as it was an instance of
their weakness, so it was a further aggravation of
their guilt. 4. That they were removed to another
! gospel, which yet was not another. Thus the apos-
| tie represents the doctrine of these judaizing teach
| ers; he calls it another gospel, because it opened a
GALA! IANS, I. 51 .
different way of justification and salvation from that
which was revealed in the gospel, namely, by
works, and not by faith in Christ. And yet he adds,
“ Which is not another ; you will find it be no gos¬
pel at all ; not really another gospel, but the per¬
verting of the gospel of Christ, and the overturning
.of the foundations of that;” whereby he intimates
that they who go about to establish any other way to
heaven than what the gospel of Christ has revealed,
are guilty of a gross perversion of it, and in the issue
will find themselves wretchedly mistaken.
Thus the apostle endeavours to impress upon these
Galatians a due sense of their guilt in forsaking the
gospel- way of justification ; and yet at the same time
he tempers his reproof with mildness and tenderness
toward them, and represents them as rather drawn
into it by the arts and industry of some that troubled
them , than as coming into it of their own accord ;
which, though it did not excuse them, yet was some
extenuation of their fault. And hereby he teaches
us, that in reproving others, as we should be faithful,
so we should also be gentle, and endeavour to restore
them in the spirit of meekness, ch. 6. 1.
II. How confident he was, that the gospel he had
preached to them, was the only true gospel : he was
so fully persuaded of this, that he pronounces an
anathema upon those who pretended to preach any
other gospel : (i>. 8.) and to let them see that this
did not proceed from any rashness or intemperate
zeal in him, he repeats it again, v. 9. This will
not justify our thundering out anathemas against
those who differ from us in lesser things. It is only
against those who forge a new gospel, who overturn
the foundation of the covenant of grace, by setting
up the works of the law in the place of Christ’s
righteousness, and corrupting Christianity with Ju¬
daism, that Paul denounces this. He puts the case ;
“ Suppose we should preach any other gospel ; nay,
suppose an angel from heaven should not as if it
were possible for an angel from heaven to be the
messenger of a lie ; but it is expressed so, the more
to strengthen what he was about to say. “ If you
have any other gospel preached to you by any other
person, under our name, or under colour of having
it from an angel himself, you must conclude that you
are imposed upon : and whoever preaches another
gospel, lays himself under a curse, and is in danger
of laying you under it too.”
10. For do T now persuade men, or God ?
Or do I seek to please men ? For if I yet
pleased men, I should not be the servant
of Christ. 1 1. But I certify you, brethren,
that the gospel which was preached of me
is not after man. 1 2. For [ neither received
it of man, neither was I taught it, but by
the revelation of Jesus Christ. 13. For ye
have heard of my conversation in time past
in the Jews’ religion, how that beyond mea¬
sure 1 persecuted the church of God, and
wasted it: 14. And profited in the Jews’
religion above many my equals in mine
own nation, being more exceedingly zeal¬
ous of the traditions of my fathers. 15. But
when it pleased God, who separated me
from my mother’s womb, and called me by
his grace, 16. To reveal his Son in me,
that I might preach him among the hea¬
then; immediately I conferred not with
flesh and blood: 17. Neither went I up
to Jerusalem to them who were apostles j
! before me; but I went up to Arabia, and
returned again unto Damascus. 18. Then
alter three years I went up to Jerusalem to
see Peter, and abode with him fifteen days.
19. But other of the apostles saw I none,
save James the Lord’s brother. 20. Now
the tilings which 1 write unto you, behold,
before God, 1 lie not. 21. Afterward I
j came into ihe regions of Syria and Cilicia:
22. And was unknown by face unto the
churches of Judea which were in Christ:
23. But they had heard only, That he who
persecuted us in times past, now preacheth
I the faith which once he destroyed. 24.
And they glorified God in me.
What Paul had said more generally, in the pre¬
face of this epistle, he now proceeds more particu¬
larly to enlarge upon. There he had declared him¬
self to be an apostle of Christ ; and here he comes
more directly to support his claim to that character
and office. There were some in the churches of
Galatia, who were prevailed with to call this into
question ; for they who preached up the ceremonial
law, did all they could to lessen Paul’s reputation,
who preached the pure gospel of Christ to the Gen¬
tiles : and therefore he here sets himself to prove
the divinity both of his mission and doctrine, that
thereby he might wipe off the aspersions which his
enemies had cast upon him, and recover these
Christians into a better opinion of the gospel he had
preached to them. This he gives sufficient evidence
of,
I. From the scope and design of his ministry,
which was not to persuade men, but God, &c.
The meaning of this may be, either that in his
preaching the gospel he did not act in obedience to
men, but God, who had called him to this work and
office ; or that his aim therein was to bring persons
to the obedience, not of men, but of God. As he
professed to act by a commission from God ; so that
which he chiefly aimed at, was, to promote his
glory, by recovering sinners into a state of subjec¬
tion to him. And as this was the great end he was
i pursuing, so, agreeably hereunto, he did not seek to
please men. He did not, in his doctrine, accommo¬
date himself to the humours of persons, either to
gain their affection, or to avoid their resentment ;
but his great care was to approve himself to God.
The judaizing teachers, by whom these churches
were corrupted, had discovered a very different
temper ; they mixed works with faith, and the law
with the gospel, only to please the Jews, whom they
; were willing to court and keep in with, that they
might escape persecution. But Paul was a man of
another spirit ; he was not so solicitous to please
them, or to mitigate their rage against him, as to
alter the doctrine of Christ, either to gain their fa¬
vour, or to avoid their fury. And he gives this
very good reason for it ; that,' if he yet pleased men,
he should not be the sen’ant of Christ. These he
knew were utterly inconsistent, and that no man
could serve two such masters ; and therefore, though
he would not needlessly displease anv, \et he dares
not allow himself to gratify men at the expense of
his faithfulness to Christ. Thus, from the sincerity
of his aims and intentions in the discharge of his of¬
fice, he proves that he was truly an apostle of Christ.
And from this his temper and behaviour we may
note, 1. That the great end which ministers of the
gospel should aim at, is, to bring men to God. 2.
That they who are faithful, will not seek to please
men, but to approve themselves to God. 3. That
SI 2 GALATIANS, II.
they must not be solicitous to please men, if they
would approve themselves faithful servants to Christ.
But if this argument should not be thought sufficient,
he goes on to prove his apostleship,
II. From the manner wherein he received the |
gospel which he preached to them ; concerning
which he assures them, (v. 11, 12.) that he had it
not by information from others, but by revelation
from heaven. One thing peculiar in the character
of an apostle, was, that he had been called to, and
instructed for, this office immediately by Christ
himself. And this he here shews that he was by no
means defective in, whatever his enemies might
suggest to the contrary. Ordinary ministers, as they
receive their call to preach the gospel by the medi¬
ation of others, so it is by means of the instruction
and assistance of others that they are brought to the
knowledge of it. But Paul acquaints them, that he
had his knowledge of the gospel, as well as his au¬
thority to preach it, directly from the Lord Jesus :
the gospel which he preached, was not after man ;
he neither received it of man, nor was he taught it by
man, but by immediate inspiration, or revelation
from Christ himself. This he was concerned to
make out, to prove himself an apostle : and to this
purpose,
1. He tells them what his education was, and
what, accordingly, his conversation in time past had
been, v. 13, 14. Particularly, he acquaints them,
that he had been brought up in the Jewish religion,
and that he had profited in it above many his equals
of his own nation: that he had been exceedingly
zealous of the traditions of the elders, such doctrines
and customs as had been invented by their fathers,
and conveyed down from one generation to another ;
vea, to that degree, that, in his zeal for them, he
had beyond measure persecuted the church of God, I
and wasted it. He had not only been a rejecter of
the Christian religion, notwithstanding the many
evident proofs that were given of its divine original ;
but he had been a persecutor of it too, and had ap¬
plied himself with the utmost violence and rage to
destroy the professors of it. This Paul often takes
notice of, for the magnifying of that free and rich
grace, which had wrought so wonderful a change in
him, whereby of so great a sinner he was made a
sincere penitent, and from a persecutor was become
an apostle. And it was very fit to mention it here ;
for from hence it would appear, that he was not led
to Christianity, as many others are, purely by edu¬
cation, since he had been bred up in an enmity and !
opposition to it ; and they might reasonably suppose,
that it must be something very extraordinary, which
had made so great a change in him, which had con¬
quered the prejudices of his education, and brought
him not only to profess, but to preach, that doc¬
trine, which he had before so vehemently opposed.
2. In how wonderful a manner he was turned from
the error of his ways, brought to the knowledge and
faith of Christ, and appointed to the office of an
apostle, v. 15, 16. This was not done in an ordi¬
nary way, or by ordinary means, but in an extraor¬
dinary manner; for, (1.) God had separated him
hereunto from his mother’s womb : the change that
was wrought in him, was in pursuance of a divine
purpose concerning him, whereby he was appointed
to be a Christian and an apostle, before he came
into the world, or had done either good or evil. (2.)
He was called by his grace. All who are savingly
converted, are called bv the grace of God ; their
conversion is the effect of his good pleasure concern¬
ing them, and is affected by his power and grace in
them. But there was something peculiar in the
case of Paul, both in the suddennesss and in the
greatness of the change wrought in him, and also in
the manner wherein it was effected, which was not
by the mediation of others, as the instruments of it,
but by Christ’s personal appearance to him, and
immediate operation upon him, whereby it was ren¬
dered a more special and extraordinary instance or
divine power and favour. (3.) He had Christ re¬
vealed in him. He was not only revealed to him, but
in him. It will but little avail us to have Christ re¬
vealed to us, if he is not also revealed in us ; but this
was not the case of Paul ; it pleased God to reveal his
Son in him, to bring him to the knowledge of Christ
and his gospel by special and immediate revelation.
And, (4.) It was with this design, that he should
preach him among the heathen ; not only that he
should embrace him himself, but preach him to
others ; so that he was both a Christian and an apos¬
tle by revelation.
3. Hp acquaints them how he behaved himself
hereupon, from v. 15, to the end : being thus called
to this work and office, he conferred not with flesh
and blood. This may be taken more generally, and
so we may learn from it, that, when Gcd calls us by
his grace, we must not consult flesh and blood. But
the meaning of it here, is, that he did not consult
men ; he did not apply himself to any other for their
advice and direction ; neither did he go up to Jeru¬
salem, to those that were apostles before him ; as
though he needed to be approved by them, or to re¬
ceive any further instructions or authority from
them : but instead of that, he steered another course,
and went into Arabia, either as a place of retirement
proper for receiving further divine revelations, or in
order to preach the gospel there among the Gen-
i tiles, being appointed to be the apostle of the Gen¬
tiles ; and from thence he returned again to Damas¬
cus, where he had first begun his ministry, and from
whence he had with difficulty escaped the rage of
his enemies, Acts 9. It was not till three years af¬
ter his conversion that he went up to Jerusalem, to
see Peter ; and when he did so, he made but a very
short stay with him, no more than fifteen days ;
nor, while he was there, did he go much into con¬
versation ; for other of the apostles he saw none, but
James, the I.ord’s brother. So that it could not
well be pretended that he was indebted to any
other, either for his knowledge of the gospel, or his
authority to preach it ; but it appeared that both
his qualifications for, and his call to, the apostolic
office were extraordinary and divine This account
being of importance, to establish his claim to this
office, to remove the unjust censures of his adver¬
saries, and to recover the Galatians from the im¬
pressions they had received to his prejudice, he con¬
firms it bv a solemn oath, (v. 20.) declaring, as in
the presence of God, that what he had said was
strictly true, and that he had not in the least falsi¬
fied in what he had related ; which, though it will
not justify us in solemn appeals to God upon every
occasion, yet shews that, in matters of weight and
moment, this sometimes may not only be lawful,
but duty. After this he acquaints them, that he
came into the regions of Suria and Cilicia : having
made this short visit to Peter, he returns to his
work again ; he had no communication at that time
with the churches of Christ in Judea, they had not
so much as seen his face ; but having heard that he
who persecjtfed them in times past, now preached
the faith which he once destroyed, they glorified God
because of him ; thanksgivings were rendered by
many unto God on that behalf ; the very report of
this mighty chanee in him, as it filled them with
joy, so it excited them to give glory to God on the
account of it.
CHAP. IT.
The apostle, in this chapter, continues the relation of his past
life and conduct, which he had begun in the former; and,
bv some further instances of what had passed between hits
and the other apostles, makes it appear that he was not be-
GALATIANS, II.
holder tj them, either for his knowledge of the gospel, or
his authority as an apostle, as his adversaries would in¬
sinuate ; but, on the contrary, that he was owned and ap¬
proved even by them, as having an equal commission with
them to this office. 1. He particularly informs them of an¬
other journey which he took to Jerusalem many years after
. the former; and how he behaved himself at that time, v.
1 . . 10. And, 11. Gives them an account of another inter¬
view he had with the apostle Peter at Antioch ; and how he
was obliged to behave himself toward him there. From
the subject-matter of that conversation, he proceeds to dis¬
course on the great doctrine of justification by faith in
■ Christ, without the works of the law ; which it was the
main design of this epistle to establish, and which he en¬
larges more upon in the two following chapters.
^HEN fourteen years after I went up
M again to Jerusalem with Barnabas,
and took Titus with me also. 2. And I went
up by revelation, and communicated unto
them that gospel which I preach among the
Gentiles, but privately to them who were of
reputation, lest by any means I should run,
or had run, in vain. 3. But neither Titus,
who was with me, being a Greek, was com¬
pelled to be circumcised : 4. And that be- 1
cause of false brethren unawares brought
in, who came in privily to spy out our liberty j
which we have in Christ Jesus, that they
might bring us into bondage : 5. To whom
we gave place by subjection, no, not for an
hour ; that the truth of the gospel might con¬
tinue with you. 6. But of those who seem¬
ed to be somewhat, whatsoever they were,
it maketh no matter to me : God accepteth
no man’s person : for they who seemed to be
somewhat, in conference added nothing to
me ; 7. But contrariwise, when they saw
that the gospel of the uncircumcision was
committed unto me, as the gospel of the
circumcision icas unto Peter; 8. (For he
that wrought effectually in Peter to the
apostleship of the circumcision, the same
was mighty in me toward the Gentiles ;) 9.
And when James, Cephas, and John, who
seemed to be pillars, perceived the grace
that was given unto me, they gave to me
and Barnabas the right hands of fellow¬
ship ; that we should go unto the heathen,
and they unto the circumcision. 10. Only
they icoulcl that we should remember the
poor ; the same which 1 also was forward
to do.
It should seem, by the account Paul gives of him¬
self in this chapter, that, from the very first preach¬
ing and planting of Christianity, there was a dif¬
ference of apprehension between those Christians
who had first been Jews, and those who had first
been Gentiles. Many of those who had been first
Jews, retained a regard to the ceremonial law, and
strove to keep up the reputation of that ; but those
who had first been Gentiles, had no regard to the
law of Moses, but took pure Christianity as perfec¬
tive of natural religion, and resolved to adhere to
that. Peter was the apostle of the circumcision, and
areached the gospel to them ; and the ceremonial
aw, though dead with Christ, yet not being as yet
buried, he connived at the respect kept up for it.
But Paul was the apostle of the Gentiles ; and though
VrOL. VI. — 3 T
he was a Hebrew of the Hebrews, yet he adhered to
pure Christianity. Now in this chapter he tells us
what passed between him and the other apostles, and
particularly between him and Peter hereupon.
In these verses he informs us of another journey
which he took to Jerusalem, and of what passed be¬
tween him and the other apostles there, v. 1 _ 11.
And here he acquaints us,
I. With some circumstances relating to this his
journey thither. As particularly, 1. With the time
of it ; that it was not till fourteen years after the
former, (mentioned c/i. 1. 18.) or, as others choose
to understand it, from his conversion, or from the
death of Christ. It was an instance of the great
goodness of God, that so useful a person was for so
many years continued in his work. And it was some
evidence that he had no dependence upon the other
apostles, but had an equal authority with them, that
he had been so long absent from them, and all the
while employed in preaching and propagating pure
Christianity, without being called into question by
them for it ; which it may be thought they would
have done, had he been inferior to them, and his
doctrine disapproved by them. 2. With his com¬
panions in it ; he went up with Barnabas, and took
with him Titus also. If the journey here spoken of
was the same with that recorded Acts 15. (as many
think,) then we have a plain reason why Barnabas
went along with him ; tor he was chosen by the
Christians at Antioch, to be his companion and as¬
sociate in the affair he went about. But as it does
not appear that Titus was put into the same com¬
mission with him, so the chief reason of his taking
him along with him, seems to have been to let them
at Jerusalem see that he was neither ashamed nor
afraid to own the doctrine which he had constantly
preached : for though Titus was now become not
only a convert to the Christian faith, but a preacher
of it too, yet he was by birth a Gentile, and uncir¬
cumcised : and therefore, by his making him his
companion, it appeared that his doctrine and prac¬
tice were of a piece ; and that as he had preached
the non-necessity of circumcision, and observing the
law of Moses, so he was ready to own and converse
with those who were uncircumcised. 3. With the
reason of it, which was a divine revelation he had
concerning it ; he went ufi by revelation ; not of his
own head, much less as being summoned to appear
there, but by special order and direction from hea¬
ven. It was a privilege with which this apostle was
often favoured, to be under a special divine conduct
in his motions and undertakings ; and though this is
j what we have no reason to expect, yet it should
teach us, in every thing of moment we go about, to
endeavour, as far as we are capable, to see our way
I made plain before us, and to commit ourseives to the
guidance of Providence.
II. Pie gives us an account of his behaviour while
! he was at Jerusalem ; which was such as made it ap-
i pear that he was not in the least inferior to the other
apostles ; but that both his authority and qualifica¬
tions were every way equal to theirs. He particu-
j larly acquaints us,
1. That he there communicated the gospel to them,
which he preached among the Gentiles, but pri¬
vately, &c. ; where we may observe both the faith¬
fulness and prudence of our gr-:at apostle. (1.) His
faithfulness in giving them a .ice and fair r ecount of
the doctrine which he had all along preached among
the Gentiles, and was still resolved to preach — that
' of pure Christianity, free from all mixtures of juda-
ism. This he knew was a doctrine tb at would be
ungrateful to many there, and yet he was not afraid
to own it, but in a free and friendly manner lays it
open before them, and leaves them to judge whether
or no it was not the true gospel of Christ. And yet,
| (2.) He uses piudence and caution herein, for fear
514
GALATIANS, II.
of giving offence ; he chooses rather to do it in a
more private than in a public way, and to them that
were of reputation , that is, to the apostles them¬
selves, or to the chief among the Jewish Christians,
rather than more openly and promiscuously to all ;
because, when he came to Jerusalem, there were
multitudes that believed, and yet continued zealous
for the law, Acts 21. 20. And the reason of this his
caution, was, lest he should run, or had run, in vain ;
lest he should stir up opposition against him, and
thereby either the success of his past labours should
be lessened, or his future usefulness be obstructed :
for nothing more hinders the progress of the gospel,
than differences of opinion about the doctrines of it ;
espec ally when they occasion quarrels and conten¬
tions among the professors of it, as they too usually
do. It was enough to his purpose, to have his doc¬
trine owned by those who were of greatest authority,
whether it was approved by others or not. And
therefore, to avoid offence, he judges it safest to com¬
municate it privately to them, and not in public, to
the whole church. This conduct of the apostle may
teach all, and especially ministers, how much need
they have of prudence, and how careful they should
be to use it upon all occasions, as far as is consistent
with their faithfulness.
2. That in his practice he firmly adhered to the
doctrine which he had preached. Paul was a man
of resolution, and would adhere to his principles ;
and therefore, though he had Titus with him, who
was a Greek, yet he would not suffer him to be cir¬
cumcised, because he would not betray the doctrine
of Christ, as he had preached it to the Gentiles. It
does not appear that the apostles at all insisted upon
this ; for though they connived at the use of circum¬
cision among the Jewish converts, yet they were not
for imposing it upon the Gentiles. But there were
others who did, whom the apostle here calls false
brethren ; and concerning whom he informs us, that
they were unawares brought in, that is, into the
church, or into their company, and that they came
only to spy out their liberty which they had in Christ
Jesus ; or to see whether Paul would stand up in de¬
fence of that freedom from the ceremonial law,
which he had taught as the doctrine of the gospel,
and represented as the privilege of those who em¬
braced the Christian religion. Their design herein,
was, to bring them into bondage, which they would
have effected, could they have gained the point they
aimed at; for had they prevailed with Paul and the
other apostles to have circumcised Titus, they would
easily have imposed circumcision upon other Gen¬
tiles, and so have brought them under the bondage
of the law of Moses. But Paul, seeing their design,
would by no means yield to them ; he would not give
place by subjection, no not for an hour; not in' this
one single instance ; and the reason of it was, that the
truth of the gospel might continue with them ; that
the Gentile Christians, and particularly the Gala¬
tians, might have it preserved to them pure and en¬
tire, and not corrupted with the mixtures of judaism,
as it would have been, had he yielded in this mat¬
ter. Circumcision was at that time a thing indif¬
ferent, and what in some cases might be complied
with without sin ; and accordingly we find even Paul
lfimself sometimes giving way to it, as in the case of
I imothy, Acts 16. 3. But when it is insisted on as
necessary , and his consenting to it, though only in a
single instance, was likely to be improved as giving
countenance to such an imposition, he has too great
a concern for the purity and liberty of the gospel, to
submit to it ; he would not yield to those who were
for the Mosaic rites and ceremonies, but would stand
fast in the liberty wherewith Christ hath made us
free. Which conduct of his may give us occasion to
observe, That what under some circumstances may
lawfully be complied with, yet, when that cannot be
done without betraying the truth, or giving up the
liberty, of the gospel, it ought to be refused.
3. That, though he conversed with the other apos¬
tles, yet he did not receive any addition to his know¬
ledge, or authority from them, v. 6. By those who
seemed to be somewhat, he means the other apostles,
particularly James, Peter, and John, whom he after¬
ward mentions by name, v. 9. And concerning these
he grants that they were deservedly had in reputa¬
tion by all ; that they were looked upon (and justly
too) as pillars of the church, who were set not only
' for its ornament, but for its support ; and that on
some accounts they might seem to have the advan¬
tage of him, in that they had seen Christ in the flesh,
which he had not, and were apostles before him, yea
even while he continued a persecutor. But yet,
whatever they were, it was no matter to him. This
was no prejudice to his being equally an apostle with
them ; for God does not accept the persons of men
on the account of any such outward advantages. As
he had called them to this office, so he was at liberty
to qualify others for it, and to employ them in it.
And it was evident in this case, that he had done so ;
form conference they added nothing to him, they told
him nothing but what he before knew by revelation,
nor could they except against the doctrine which he
communicated to them ; from whence it appeared,
that he was not at all inferior to them, but was as
much called and qualified to be an apostle as they
themselves were.
4. That the issue of this conversation, was, that
the other apostles were fully convinced of his divine
mission and authority, and accordingly acknow¬
ledged him as their fellow-apostle, v. 7 — 10. They
were not only satisfied with his do.ctrine, but they
saw a divine power attending him, both in preaching
it, and in working miracles for the confirmation of
it ; that he who wrought effectually in Peter to the
apostlesliip of the circumcision, the same was mighty
in him toward the Gentiles. And from hence they
justly concluded, that the gospel of the uncircum¬
cision was committed to Paul, as the gospel of the
circumcision was to Peter. And therefore, perceiv¬
ing the grace that was given to him ; that he was de¬
signed to the honour and office of an apostle as well
as themselves ; they gave unto him and Barnabas
the right hands of fellowship, a symbol whereby they
acknowledged their equality with them, and agreed
| that these should go to the heathen, while they con¬
tinued to preach to the circumcision ; as judging it
most agreeable to the mind of Christ, and most con¬
ducive to the interest of Christianity, so to divide
i their work. And thus this meeting ended in an en¬
tire harmony and agreement ; they approved both
Paul’s doctrine and conduct, they were fully satisfied
in him, heartily embraced him as an apostle of
Christ, and had nothing further to add, only that
they would remember the poor, which of his own ac¬
cord he was very forward to do. The Christians of
1 Judea were at that time labouring under great wants
and difficulties; and the apostles, out of their com¬
passion to them and concern for them, recommend
their case to Paul, that he should use his interest
with the Gentile churches to procure a supply for
them. This was a reasonable request ; for if the
Gentiles were made partakers of their spiritual
things, it was their duty to minister to them in carnal
things, as Rom. 15. 27.' And he very readily falls in
with it, whereby he shewed his charitable and ca¬
tholic disposition ; how ready he was to own the
Jewish converts as brethren, though many of them
could scarcely allow the like favour to the converted
Gentiles ; and that mere difference of opinion was no
reason with him, why he should not endeavour to
relieve and help them. Herein he has given us an
excellent pattern of Christian charity, and has
taught us that we should by no means confine it to
515
GALATIANS, II.
those who are just of the same sentiments with us,
but be ready to extend it to all whom we have rea¬
son to look upon as the disciples of Christ.
11. But when Peter was come to An¬
tioch, I withstood him to the face, because
he was to be blamed. 12. For before that
certain came from James, he did eat with
the Gentiles : but when they were come, he
withdrew and separated himself, fearing
them which were of the circumcision. 1 3.
And the other Jews dissembled likewise
with him ; insomuch that Barnabas also
was carried away with their dissimulation.
14. But when I saw that they walked not
uprightly, according to the truth of the gos¬
pel, I said unto Peter before them all, If
thou, being a Jew, livest after the manner
of Gentiles, and not as do the Jews, why
compellest thou the Gentiles to live as do
the Jews? 15. W e who are Jews by na¬
ture, and not sinners of the Gentiles, 16.
Knowing that a man is not justified by the
works of the law, but by the faith of Jesus
Christ, even we have believed in Jesus
Christ, that we might be justified by the
faith of Christ, and not by the works of the
law : for by the works of the law shall no
flesh be justified. 17. But if, while we seek
to be justified by Christ, we ourselves also
are found sinners, is therefore Christ the
minister of sin ? God forbid. 18. For if I
build again the things which I destroyed, I
make myself a transgressor. 19. For I
through the law am dead to the law, that I
might live unto God. 20. I am crucified
with Christ : nevertheless I live ; yet not I,
but Christ liveth in me : and the life which
I now live in the flesh, I live by the faith of
the Son of God, who loved me, and gave
himself for me. 21. I do not frustrate the
grace of God : for if righteousness come by
the law, then Christ is dead in vain.
From the account which Paul gives of what passed
between him and the other apostles at Jerusalem,
the Galatians might easily discern both the falseness
of what his enemies had insinuated against him, and
their own folly and weakness in departing from that
gospel which he had preached to them. But, to give
the greater weight to what he had already said, and
more fully to fortify them against the insinuations of
the judaizing teachers, he acquaints them with an¬
other interview which he had with the apostle Peter
at Antioch, and what passed between them there,
v. 11 — 14. Antioch was one of the chief churches
of the Gentile Christians, as Jerusalem was of those
Christians who turned from judaism to the faith of
Christ. There is no colour of reason for the suppo¬
sition that Peter was bishop of Antioch. If he had,
surely Paul would not have withstood him in his own
church, as we here find he did ; but, on the contra¬
ry, it is here spoken of as an occasional visit which
he made thither. In their other meeting, there had
been good harmony and agreement. Peter and the
other apostles had both acknowledged Paul’s com¬
mission, and approved his doctrine, and they parted
very good friends. But in this Paul finds himself
obliged to oppose Peter, for he was to be blamed ; a
plain evidence that he was not inferior to him, and,
consequently, of the weakness of the Pope’s pretence
to supremacy and infallibility, as the successor of
Peter. Here we may observe,
I. Peter’s fault. When he came among the Gen¬
tile churches, he complied with them, and did eat
with them, though they were not circumcised ; agree¬
ably to the instructions which were given in particu¬
lar to him, (Acts 10. ) when he was warned by the
heavenly vision, to call nothing common or unclean.
But when there came some Jewish Christians from
Jerusalem, he grew more shy of the Gentiles, only
to humour them of the circumcision, and for tear
of giving them offence, which doubtless was to
the great grief and discouragement of the Gentile
churches. Then he withdrew, and separated him¬
self. His fault herein had an ill influence upon others,
for the other Jews also dissembled with him ; though
before they might be better disposed, yet now, from
his example, they took on them to scruple eating
with the Gentiles, and pretended they could not in
conscience do it, because they were not circumcised.
And (would you think it ?) Barnabas himself, one of
the apostles of the Gentiles, and one who had been
instrumental in planting and watering the churches
of the Gentiles, was carried away with their dissimu¬
lation. Here note, 1. The weakness and inconstan¬
cy of the best of men, when left to themselves, and
how apt they are to falter in their duty to God, out
of an undue regard to the pleasing of men. And, 2.
The great force of bad examples, especially the ex¬
amples of great men and good men, such as are in
reputation for wisdom and honour.
II. The rebuke which Paul gave him for his fault.
Notwithstanding Peter’s character, yet, when he
observes him thus behaving himself to the great
prejudice both of the truth of the gospel and the
peace of the church, he is not afraid to reprove him
for it. Paul adhered resolutely to his principles,
when others faltered in their’s ; he was as good a
Jew as any of them, (for he was a Hebrew of the
Hebrews,) but he would magnify his office as the
; apostle of the Gentiles, and therefore would not see
I them discouraged and trampled upon. When he saw
that they walked not uprightly, according to the
truth of the gospel ; that they did not live up to that
principle which the gospel taught, and which they
had professed to own and embrace, namely, That by
the death of Christ the partition-wall between Jew
and Gentile was taken down, and the observation of
the law of Moses was no longer in force ; when he
observed this, as Peter’s offence was public, so he
publicly reproved him for it ; he said unto him before
them all. If thou, being a Jew, livest after the man¬
ner of the Gentiles, ana not as do the Jews, why com¬
pellest thou the Gentiles to live as do the Jews ?
Herein one part of his conduct was a contradiction
to the other ; for if he, who was a Jew, could him¬
self sometimes dispense with the use of the ceremo¬
nial law, and live after the manner of the Gentiles,
this shewed that he did not look upon the observa¬
tion of it as still necessary, even for the Jews them
selves ; and therefore, that he could not, consistent-
lv with his own practice, impose it upon the Gentile
Christians. And yet Paul charges him with this,
yea represents him as compelling the Gentiles to live
as did the Jews ; not by open force and violence, but
this was the tendency of what he did ; for it was in
effect to signify this, that the Gentiles must comply
with the Jews, or else not be admitted into Christian
communion.
Paul having thus established his character and
office, and sufficiently shewn that he was not inferior
to any of the apostles, no not to Peter himself, from
the account of the reproof he gave him he takes oc-
516
GALATIANS, II.
casion to speak of that great fundamental doctrine
of the gospel — That justification is only by faith in
Christ, and not by the works of the law, (though
some think all that he says to the end of the chapter,
is what he said to Peter at Antioch,) which doctrine
condemned Peter for his symbolizing with the Jews.
For if it was the principle of his religion, That the
gospel is the instrument of our justification, and not
the law ; then he did very ill in countenancing them
who kept up the law, and were for mixing it with
faith in the business of our justification. This was
the doctrine which Paul had preached among the
Galatians, which he still adhered to, and which it is
his great business in this epistle to mention and con¬
firm. Now concerning this, Paul acquaints us,
1. With the practice of the Jewish Christians
themselves; “ We,” says he, “who are Jews by na¬
ture, and not sinners of the Gentiles; even we who
have been born and bred in the Jewish religion, and
not among the impure Gentiles ; knowing that a man
is not justified by the works of the law, but by the
faith of Jesus Christ, even we ourselves have be¬
lieved in Jesus Christ, that we might be justified by
the faith of Christ, and not by the works of the law.
And if we have thought it necessary to seek justifi¬
cation by the faith of Christ, why then should we
hamper ourselves with the law ? What did we be¬
lieve in Christ for? Was it not, that we might be
justified by the faith of Christ ? And if so, is it not
folly to go back to the law, and to expect to be jus¬
tified either by the merit of moral works, or the in¬
fluence of any ceremonial sacrifices or purifications ?
And if it would be wrong in us, who are Jews by na¬
ture, to return to the law, and expect justification by
it, would it not be much more so to require this of
the Gentiles, who were never subject to it, since by
the works of the law no flesh shall be justified ?” To
give the greater weight to this, he adds, (v. 17.)
“ But if while we seek to be justified by Christ, we
ourselves also are found sinners, is Christ the minis¬
ter of sin ? If, while we seek justification by Christ
alone, and teach others to do so, we ourselves are
found giving countenance or indulgence to sin, or
rather are accounted sinners of the Gentiles, and
such as it is not fit to have communion with, unless
we also observe the law of Moses ; is Christ the mi¬
nister of sin ? Will it not follow, that he is so, if he
engages us to receive a doctrine that gives liberty to
sin, or by which we are so far from being justified,
that we remain impure sinners, and unfit to be con¬
versed with ?” This, he intimates, would be the
consequence, but he rejects it with abhorrence ;
“ God forbid,” says he, “ that we should entertain
such a thought of Christ, or of his doctrine ; that
thereby he should direct us into a way of justifica¬
tion that is defective and ineffectual, and leave those
who embrace it still unjustified, or that would give
the least encouragement to sin and sinners. ” This
would be very dishonourable to Christ, and it would
be very injurious to them also. “ For,” says he,
(v. 18.) “ if I build again the things which I de¬
stroyed ; it I, (or any other,) who have taught that
the observation of the Mosaic law is not necessary
to justification, should now, by word or practice,
teach or intimate that it is necessary, I make myself
a transgressor ; I own myself to be still an impure
sinner, and to remain under the guilt of sin, notwith¬
standing my faith in Christ ; or I shall be liable to
be charged with deceit and prevarication, and acting
inconsistently with myself.’* Thus does the apostle
argue for the great doctrine of justification by faith
without the works of the law, from the principles
and practice of the Jewish Christians themselves,
and from the consequence that would attend their
departure from it ; whence it appeared, that Peter
and the other Jews were much in the wrong for re- !
fusing to communicate with the Gentile Christians, II
and endeavouring to bring them under the bondage
of the law.
2. He acquaints us what his own judgment and
practice were.
(1.) That he was dead to the law. Whatever ac¬
count others might make of it, yet, for his part, he
was dead to it. He knew that the moral law de¬
nounced a curse against all that continue not in all
things written therein, to do them ; and therefore he
was dead to it, as to all hope of justification and
salvation that way. And as for the ceremonial law
he also knew that it was now antiquated and super¬
seded by the coming of Christ : and therefore, the
substance being come, he had no longer any regard
to the shadow. He was thus dead to the law, through
the law itself ; it discovered itself to be at an end ; by
considering the law itself, he saw that justification
was not to be expected by the works of it, (since
none could perform a perfect obedience to it,) and
that there was now no further need of the sacrifices
and purifications of it, since they were done away in
Christ, and a period was put to them by his offering
up himself a Sacrifice for us ; and therefore the more
he looked into it, the more he saw that there was no
occasion for keeping up that regard to it, which the
Jews pleaded for. But though he was thus dead to
the law, yet he does not look upon himself as without
law ; he had renounced all hopes of justification by
the works of it, and was unwilling any longer to con¬
tinue under the bondage of it ; but he was far from
thinking himself discharged from his duty to God ; on
the contrary, he was dead to the law, that he might
live unto God. The doctrine of the gospel, which he
had embraced, instead of weakening the bond of
duty upon him, did but the more strengthen and con¬
firm it ; and therefore, though he was dead to the
law, yet it was only in order to his living a new and
better life to God, (as Rom. 7. 4, 6. ) such a life as
would be more agreeable and acceptable to God
than his observation of the Mosaic law could now
be, that is, a life of faith in Christ, and, under the
influence thereof, of holiness and righteousness to¬
ward God. Agreeably hereunto, he acquaints us,
(2.) That, as he was dead to the law, so he was
alive unto God through Jesus Christ; (7;. 20.) I am
crucified with Christ, &c. And here in his own per¬
son he gives us an excellent description of the mys¬
terious life of a believer. [1.] He is crucified, and
yet he lives ; the old man is crucified, (Rom. 6. 6.)
but the new man is living ; he.is dead to the world,
and dead to the law, and yet alive to God and Christ ;
sin is mortified, and grace quickened. [2. ] He lives,
arid yet not he ; this is strange, Ilh’e, and yet not I ;
he lives in the exercise of grace ; he has the comforts
and the triumphs of grace ; and yet that grace is not
from himself, but from another. Believers see them¬
selves living in a state of dependence. [3.] He is
crucified with Christ, and yet Christ lives in him ;
this results from his mystical union with Christ, by
means of which he is interested in the death of
Christ, so as by virtue of that to die unto sin ; and
yet interested in the life of Christ, so as by virtue of
that to live unto God. [4.] He lives in the flesh,
and yet iwes by faith ; to outward appearance he
lives as other people do, his natural life is supported
as others are ; yet he has a higher and nobler prin¬
ciple that supports and actuates him, that of faith in
Christ, and especially as eyeing the wonders of his
love in giving himself for him : hence it is, that
though he lives in the flesh, yet he dees not live after
the flesh. Note, They who have true faith, live bv
that faith ; and the great thing which faith fastens
upon, is, Christ’s loving us, and giving himself for us.
The great evidence of Christ’s loving us, is, his giving
himself for us ; and this is that which we are chiefly
{ concerned to mix faith with, in order to our living tc
II him.
Galatians, hi.
The apostle concludes this discourse with acquaint¬
ing us, that by the doctrine of justification by faith in
Christ, without the works of the law, (which he as¬
serted, and others opposed,) he avoided two great
difficulties, which the contrary opinion was loaded
with ; First, That he did not frustrate the grace of
God, which the doctrine of justification by the works
of the law did ; for as he argues, (Rom. 11. 6.) If it
be of works, it is no more of grace. Secondly, That
he did not frustrate the death of Christ ; whereas
if righteousness come by the law, then it must follow
that Christ is dead in vain ; for if we look for salva¬
tion by the law of Moses, then we render the death
of Christ needless : for to what purpose should he
be appointed to die, if we might have been saved
without it ?
CHAP. III.
The apostle, in this chapter, I. Reproves the Galatians for
their folly, in suffering themselves to be drawn away from
the faith of the gospel ; and endeavours, from several con¬
siderations, to impress them with a sense of it. II. He
proves the doctrine which he had reproved them for depart¬
ing from — that of justification by faith without the works'
of the law; 1. From the example of Abraham’s justifica¬
tion., 2. From the nature and tenour of the law. 3. From
the express testimony of the Old Testament; and, 4. From
the stability of the covenant of God with Abraham. Lest
any should hereupon say, Wherefore then serveth the law ?
he answers, (1.) It was added because of transgressions.
(2.) It was given to convince the world of the necessity of
a Saviour. (3.) It was designed as a schoolmaster, to bring
us to Christ. And then he concludes the chapter, by ac¬
quainting us with the privilege of Christians under the
gospel state.
1. dTV FOOLISH Galatians, who hath
bewitched you, that ye should not
obey the truth, before whose eyes Jesus
Christ hath been evidently set forth, cruci¬
fied among you? 2. This only would I
learn of you, Received ye the Spirit by
the works of the law, or by the hearing of
faith ? 3. Are ye so foolish ? Having be¬
gun in the Spirit, are ye now made perfect
by the flesh ? 4. Have ye suffered so many
things in vain, if it be yet in vain ? 5. He
therefore that ministereth to you the Spirit,
and worketh miracles among you, cloeth he
it by the works of the law, or by the hear¬
ing of faith
The apostle is here dealing with those who, hav¬
ing embraced the faith of Christ, still continued to
seek for justification by the works of the law, who
depended upon their own obedience to the moral
precepts as their righteousness before God, and,
wherein that was defective, had recourse to the legal
sacrifices and purifications, to make it up. These
he first sharply reproves, and then endeavours, by
the evidence of truth, to convince them. This is
the right method, when we reprove any for a fault
or an error, to convince them that it is an error, that
it is a fault.
He reproves them, and the reproof is very close
and warm ; he calls them foolish Galatians, v. 1.
Though as Christians they were Wisdom’s children,
vet as corrupt Christians they were foolish children.
Yea, he asks, Who hath bewitched you ? whereby
he represents them as enchanted by the arts and
snares of their seducing teachers, and so far deluded
as to act very unlike themselves. That wherein
their folly and infatuation appeared, was, that they
did not obey the truth, they did not adhere to the
gospel-way of justification, wherein they had been
taught, and which they had professed to embrace.
Note, (1.) It is not enough to know the truth, and
to say we believe it, but we must obey it too ; we
must heartily submit to it, and steadfastly abide by
it. And, (2. ) Those are spiritually beVvitched, who,
when the truth as it is in Jesus is plainly set before,
them, will not thus obey it. Several things proved
and aggravated the folly of these Christians.
1. Jesus Christ had been evidently set forth as cru¬
cified among them ; that is, they liad had the doc¬
trine of the cross preached to them, and the sacra¬
ment of the Lord’s supper administered among
them, in both which Christ crucified had been set
before them. Now, it was the greatest madness
that could be for them who had had acquaintance
with such sacred mysteries, and admittance to such
great solemnities, not to obey the truth which was
thus published to them, and signed and sealed in
that ordinance. Note, The consideration of the ho¬
nours and privileges we have been admitted to as
Christians, should shame us out of the folly of apos¬
tasy and backsliding.
2. He appeals to the experiences they had had of
the working of the Spirit upon their souls; (t». 2.)
he puts them in mind, that, upon their becoming
Christians, they had received the S/iirit, that many
of them at least had heen made partakers not only
of the sanctifying influences, but of the miraculous •
gifts, of the Holy Spirit, which were eminent proofs
of the truth of the Christian religion and the several
doctrines of it, and especially of this, that justifica
tion is by Christ only, and not by the works of the
law, which was one of the peculiar and fundamental
principles of it. To convince them of the folly of
their departing from this doctrine, he desires to
know how they came by these gifts and graces ; Was
it by the works of the law, that is, the preaching the
necessity of these in order to justificatiqn ? This they
could not say, for that doctrine had not then been
preached to them, nor had they, as Gentiles, any
pretence to justification that way. Or was it by the
hearing of faith, that is, the preaching of the ’doc¬
trine of faith in Christ, as the only way of justifica¬
tion ? This, if they would say the truth, they were
obliged to own, and therefore must be very unrea¬
sonable if they should reject a doctrine, the good
effects of which they had had such experience of.
Note, (1.) It is usually by the ministry of the gospel
that the Spirit is communicated topeisons. And,
(2.) They are very unwise, who suffer themselves
to be turned away from the ministry and doctrine
which have been blessed to their spiritual ndvan-
tage.
3. He calls upon them to consider their past and
present conduct, and from thence to judge whether
they were not acting very weakly and unreasonably ;
{v. 3, 4.) he tells them, that they had begun in the
S/iirit, but now were seeking to be made / lerfect by
the flesh ; they had embraced the doctrine of the
gospel, by means of which they had received the
Spirit, and wherein only the true way of justification
is revealed. And thus they had begun well ; but
now they were turning to the law, and expected to
be advanced to higher degrees of perfection, by add
ing the observation of it to faith in Christ, in order
to their justification, which could end in nothing but
their shame and disappointment : for this, instead
of being an improvement upon the gospel, was really
a perversion of it ; and while they sought to be justi¬
fied in this way, they were so far from being more
perfect Christians, that they were more in danger
of becoming no Christians at all ; hereby they were
pulling down with one hand what they had built
with the other, and undoing what they had hitherto
done in Christianity. Yea, he further puts them in
mind, that they had not only embraced the Chris¬
tian doctrine, but suffered for it too ; and therefore
518
GALATIANS, III
their folly would be the more aggravated, if now
they should desert it : for in this case all that they
had suffered would be in vain, it would appear that
they had been foolish in suffering for what they now
deserted, and their sufferings would be altogether in
vain, and of no advantage to them. Note, (1. ) It is
the folly of apostates, that they lose the benefit of
all they have done in religion, or suffered for it. And,
(2. ) It is very sad for any to live in an age of services
and sufferings, of sabbaths, sermons, and sacraments,
in vain ; in this case former righteousness shall not
be mentioned.
4. He puts them in mind, that they had had mi¬
nisters among them, (and particularly himself,) who
came with a divine seal and commission ; for they
had ministered the Spirit to them , and wrought mi¬
racles among them : and he appeals to them, whe¬
ther they did it by the works of the law , or by the
hearing of faith; whether the doctrine that was
preached by them, and confirmed by the miraculous
gifts and operations of the Spirit, was that of justifi¬
cation by the works of the law, or by the faith of
Christ : they very well knew that it was not the for¬
mer, but the latter ; and therefore must needs be in¬
excusable in forsaking a doctrine which had been
so signally owned and attested, and exchanging it
for one that had received no such attestations.
6. Even as Abraham believed God, and
it was accounted to him for righteousness.
7. Know ye therefore that they which are
of faith, the same are the children of Abra¬
ham. 8. And the scripture, foreseeing that
God would justify the heathen through
faith, preached before the gospel unto Abra¬
ham, saying , In thee shall all nations be
blessed. 9. So then they who are of faith,
are blessed with faithful Abraham. 10.
For as many as are of the works of the law
are under the curse: for it is written, Cursed
is every one that continueth not in all things
which are written in the book of the law,
to do them. 11. But that no man is justi¬
fied by the law in the sight of God, it is evi¬
dent : for, The just shall live by faith. 12.
And the law is not of faith : but, The man
that doeth them shall live in them. 13.
Christ hath redeemed us from the curse of
the law, being made a curse for us: for it is
written, Cursed is every one that hangeth
on a tree : 14. That the blessing of Abra¬
ham might come on the Gentiles through
Jesus Christ; that we might receive the
promise of the Spirit through faith. 1 5. Bre¬
thren, I speak after the manner of men ;
though it be but a man’s covenant, yet, if it
be confirmed, no man disannulled^ or add-
eth thereto. 16. Now to Abraham and his
seed were the promises made. He saith
not, And to seeds, as of many ; but as of
one, and to thy seed, which is Christ. 1 7.
And this I say, that the covenant, which
was confirmed before of God in Christ, the
law, which was four hundred and thirty
years after, cannot disannul, that it should
make the promise of no effect. 18. For if
the inheritance be of the law, it is no more
of promise: but God gave it to Abraham
by promise.
The apostle having reproved the Galatians for
their not obeying the truth, and endeavoured to im¬
press them with a sense of their folly herein ; in
these verses he largely proves the doctrine which
he had reproved them for the rejecting of; namely,
that of justification by faith without the works of the
law. This he does several ways.
I. From the example of Abraham’s justification.
This argument the apostle uses, Rom. 4. Abraham
believed God, and that was accounted to him for
righteousness ; (y. 6.) his faith fastened upon the
word and promise of God, and upon his believing he
was owned and accepted of God as a righteous man y
as on this account he is represented as the Father
of the faithful, so the apostle would have us to know,
that they who are of faith, are the children of Abra¬
ham, ( v . 7.) not according to the flesh, but accord¬
ing to the promise ; and, consequently, that they are
justified in the same way that he was. Abraham
was justified by faith, and so are they. To confirm
this, the apostle acquaints us that the promise made
to Abraham, (Gen. 12. 3.) In thee shall all nations
be blessed, had a reference hereunto, v. 8. The
scripture is said to foresee, because he that indited
the scripture, did foresee, that God would justify
the heathen world in the way of faith ; and there¬
fore in Abraham, that is, in the Seed of Abraham,
which is Christ, not the Jews only, but the Gentiles
also, should be blessed ; not only blessed in the seed
of Abraham, but blessed as Abraham was, being
justified as he was. This the apostle calls preach¬
ing the gospel to Abraham ; and from thence infers,
( v . 9. ) that they who are of faith, that is, true be¬
lievers, of what nation soever they are, are blessed
with faithful Abraham. They are blessed with
Abraham the father of the faithful, by the promise
made to him, and therefore by faith as he was. It
was through faith in the promise of God that he was
blessed, and it is only in the same way that others
obtain this privilege.
II. He shews that we cannot be justified but by
faith fastening on the gospel, because the law con¬
demns us. If we put ourselves upon trial in that
court, and stand to the sentence of it, we are cer¬
tainly cast, and lost, and undone ; for as many as
are of the works of the law, are under the curse ; as
many as depend upon the merit of their own works
as their righteousness, as plead not guilty, and insist
upon their own justification, the cause will certainly
go against them ; for it is written. Cursed is every
one that continueth not in all things which are writ¬
ten in the book of the law, to do them, v. 10. and
Deut. 27. 26. The condition of life, by the law, is,
perfect, personal, and perpetual, obedience ; the
language of it is, Do this, and live ; or, as v. 12.
The man that doeth them shall live in them : and for
every failure herein the law denounces a curse.
Unless our obedience be t/niversal, continuing in all
things that are written in the book of the law, and
unless it be perpetual too ; if in any instance at any
time we fail and come short, we fall under the curse
of the law. The curse is wrath revealed, and ruin
threatened : it is a separation unto all evil, and this
is in full force, power, and virtue, against all sinners,
and therefore against all men ; for all have sinned,
and are become guilty before God : and if, as trans¬
gressors of the law, we are under the curse of it, it
must be a vain thing to look for justification by it.
But though this is not to be expected from the law,
yet the apostle afterward acquaints us, that there is
a way open to our escaping this curse, and regaining
the favour of God, namely, through faith in Christ,
who (as he says, v. 13.) hath redeemed us from the
GALATIANS, III.
curse of the law, &c. A strange method it was
which Christ took to redeem us from the curse of
the law, it was by his being himself made a Curse
for us ; being made Sin for us, he was made a Curse
for us ; not separated from God, but laid for the pre¬
sent under that infamous token of the divine dis¬
pleasure, which the law of Moses had put a parti¬
cular brand upon, Deut. 21. 23. The design ol this,
was, that the blessing of Abraham might come on the
Gentiles through Jesus Christ : that all who believ¬
ed on Christ, whether Jews or Gentiles, might be¬
come heirs of Abraham’s blessing, and particularly
of that great promise of the Spirit, which wTas pecu¬
liarly reserved for the times of the gospel. Hence
it appeared, that it was not by putting themselves
under the law, but by faith in Christ, that they be¬
came the people of (rod and heirs of the promise.
Here note, 1. The misery which as sinners we are
sunk into ; we are under the curse and condemna¬
tion of the law. 2. The love and grace of our Lord
Jesus Christ towards us ; he has submitted to be
made a Curse for us, that he might redeem us from
the curse of the law. 3. The happy prospect which
we now have through him, not only of escaping the
curse, but of inheriting the blessing. And, 4. That
it is only through faith in him that we can hope to
obtain this favour.
III. To prove that justification is by faith, and not
by the works of the law, the apostle alleges the ex¬
press testimony of the Old Testament, v. 11. The
place referred to is Habak. 2. 4. where it is said,
The just shall live by faith ; it is again quoted, Rom.
1. 17. and Heb. 10. 38. The design of it, is, to shew
that they only are just or righteous, who do truly
live, who are freed from death and wrath, and re¬
stored into a state of life in the favour of God ; and
that it is only through faith that persons become
righteous, and as such obtain life and happiness ;
that they are accepted of God, and enabled to live
to him now, and are entitled to an eternal life in the
enjoyment of him hereafter. Hence the apostle
says, It is evident that no man is justified by the
law in the sight of God. Whatever he may be in
the account of others, yet he is not so in the sight of
God, for the law is not of faith ; that says nothing
concerning faith in the business of justification, nor
does it give life to those who believe ; but the lan¬
guage of it is, The man that doeth them, shall live
in them, as Lev. 18. 5. It requires perfect obedi¬
ence as the condition of life, and therefore now can
by no means be the rule of our justification : this ar¬
gument of the apostle’s may give us occasion to re¬
mark, That justification by faith is no new doctrine,
but what was established and taught in the church
of God, long before the times of the gospel. Yea,
it is the only way wherein any sinners ever were, or
can be, justified.
IV. To this purpose the apostle urges the stabili¬
ty of the covenant which God made with Abraham,
which was not vacated or disannulled by the giving
of the law to Moses, v. 15, &c. Faith had the pre¬
cedence of the law, for Abraham was justified by
faith. It was a promise that he built upon, and pro¬
mises are the proper objects of faith. God entered
into covenant with Abraham, (v. 8.) and this cove¬
nant was firm and steady; even men’s covenants
are so, and therefore much more his. When a deed
is executed, or articles of agreement are sealed, both
parties are bound, and it is too late then to settle
things otherwise ; and therefore it is not to be sup¬
posed that by the subsequent law the covenant of
God should be vacated. The original word
signifies both a covenant and a testament. Now the
promise made to Abraham, was rather a testament
than a covenant. When a testament is become of
force by the death of the testator, it is not capable
of being altered ; and therefore the promise that
51 ij
was given to Abraham, being of the nature of a tes¬
tament, it remains firm and unalterable. But if it
should be said that a grant or testament may be de¬
feated for want of persons to claim the benefit of it,
(v. 16.) he shews that there is no danger of that in
this case. Abraham is dead, and the prophets are
dead, but the covenant is made with Abraham and
his Seed. And he gives us a very surprising exposi¬
tion of that. We should have thought it had been
meant only of the people of the Jews. “Nay,” says
the apostle, “ it is in the singular number, and points
at a single person — that Seed is Christ. ” So that the
covenant is still in force ; for Christ abideth for ever
in his person, and in his spiritual seed, who are his by
faith. Andpf it be objected, that the law which was
given by Moses, did disannul this covenant, because
that insisted so much upon works, and there was so
little in it of faith, or of the promised Messiah ; he
answers, that the subsequent law could not disannul
the precedent covenant or promise ; (x>. 18.) If the
inheritance be of the law, it is no more of promise ;
but, says he, God gave it to Abraham by promise ;
and therefore it would be inconsistent with his holi¬
ness, wisdom, and faithfulness, by any subsequent
act to set aside the promise, and so alter the wav of
justification, which he had thus established. If the
inheritance was given to Abraham by promise, and
thereby entailed upon his spiritual seed, we may be
sure that God would not retract that promise ; for
he is not a man, that he should repent.
1 9. Wherefore then serveth the law ? It
was added because of transgressions, till
the seed should come to whom the promise
was made ; and it ivas ordained by angels
in the hand of a mediator. 20. Now a me¬
diator is not a mediator of one, but God is
one. 21. Is the law then against the pro¬
mises of God ? God forbid : for if there had
been a law given which could have given
life, verily righteousness should have been
by the law. 22. But the scripture hath
concluded all under sin, that the promise
by faith of Jesus Christ might be given to
them that believe. 23. But before faith
came, we were kept under the law, shut up
unto the faith which should afterwards be
revealed. 24. W herefore the law was our
schoolmaster, to bring ns unto Christ, that
we might be justified by faith. 25. But
after faith is come, we are no longer under
a schoolmaster. 26. For ye are all the
children of God by faith in Christ Jesus.
27. For as many of you as have been bap¬
tized into Christ have put on Christ. 23.
There is neither Jew nor Greek, there is
neither bond nor free, there is neither male
nor female: for ye are all one in Christ
Jesus. 29. And if ye be Christ’s, then are
ye Abraham’s seed, and heirs according to
the promise.
The apostle having just before been speaking of
the promise made to Abraham, and representing
that as the rule of our justification, and not the law,
lest they should think he did too much derogate from
the law, and render it altogether useless, he thence
takes occasion to discourse of the design and ten¬
dency of it, and to acquaint us for what purposes it
520
GALATIANS, III.
was given. It might be asked, “ If that promise
was sufficient for salvation, wherefore then serveth
the law ? Or why did God give the law by Moses?”
To this he answers ;
I. The law was added because of transgressions,
v. 19. It was not designed to disannul the promise,
and to establish a different way of justification from
that which was settled by the promise : but it was
added to it, annexed on purpose to be subservient
to it ; and it was so because of transgressions. The
Israelites, though they were chosen to be God’s pe¬
culiar people, were sinners as well as others, and
therefore the law was given to convince them of
their sin, and of their obnoxiousness to the divine
lispleasure on the account of it ; for by the law is
the knowledge of sin, (Rom. 3. 20.) and the law en¬
tered, that sin might abound, Rom. 5. 20. And it
was also intended to restrain them from the com¬
mission of sin, to put an awe upon their minds, and
be a curb upon their lusts, that they should not run
into that excess of riot which they were naturally
inclined to ; and yet at the same time it was design¬
ed to direct them to the true and only way whereby
sin was to be expiated, and wherein they might ob¬
tain the pardon of it, namely, through the death and
sacrifice of Christ, which was the special use for
which the law of sacrifices and purifications was
given.
The apostle adds, that the law was given for this
purpose, till the Seed should come to whom the pro¬
mise was made; that is, either till Christ should
come, (the principal Seed referred to in the pro¬
mise, as he had before shewn,) or till the gospel-
dispensation should take place, when Jews and Gen¬
tiles, without distinction, should, upon believing./
become the seed of Abraham. The law was addecrjr
because of transgressions, till this fulness of time, or
this complete dispensation, was come. But when
the Seed was come, and a fuller discovery of divine
grace in the promise was made, then the law, as
given by Moses, was to cease ; that covenant, being
tound faulty, was to give place to another, and a
better, Heb. 8. 7, 8. And though the law, consider¬
ed as the law of nature, is always in force, and still
continues to be of use, to convince men of sin, and to
restrain them from it ; yet we are now no longer
under the bondage and terror of that legal covenant.
The law then was not intended to discover another
way of justification, different from that revealed by
the promise, but only to lead men to see their need
of the promise, by shewing them the sinfulness of
sin, and to point them to Christ, through whom
alone they could be pardoned and justified.
As a farther proof that the law was not designed
to vacate the promise, the apostle adds, It was or¬
dained by angels in the hand of a mediator. It was
given to different persons, and in a different manner
from the promise, and therefore for different pur¬
poses. '1 he promise was made to Abraham, and
all his spiritual seed, including believers of all na¬
tions, even of the Gentiles as well as Jews ; but the
law was given to the Israelites as a peculiar people,
and separated from the rest of the world. And
whereas the promise was given immediately by God
himself, the law was given by the ministry of angels,
and the hand of a mediator. Hence it appeared,
that the law could not be designed to set aside the
promise ; for, (v. 20. ) .d mediator is not a mediator
of one, of one party only ; but God is one, but one
5>arty in the promise or covenant made with Abra-
lam : and therefore it is not to be supposed that by
a transaction which passed only between him and
the nation of the Jews, he should make void a pro¬
mise which he had long before made to Abraham
and all his spiritual seed, whether Jews or Gentiles.
This would not have been consistent with his wis¬
dom, or with his truth and faithfulness. Moses was
only a mediator between God and the Israelites, not
between God and the spiritual seed of Abraham ;
and therefore the law that was given by him, could
not affect the promise made to them, much less be
subversive of it.
II. The law was given to convince men of the
necessity of a Saviour. The apostle asks, (t>. 21.)
as what some might be ready to object, “Is the law
then against the promises of God'/ Do they really
clash and interfere with each other ? Or do ye not
set the covenant with Abraham, and the law of
Moses, at variance with one another?” To this he
answers, God forbid; he was far from entertaining
such a thought, nor could it be inferred from what
he had said ; the law is by no means inconsistent
with the promise, but subservient to it, as the de ■
sign of it is to discover men’s transgressions, and to
shew them the need they have of a better righteous¬
ness than that of the law. That consequence would
much rather follow from their doctrine than from
his; for if there had been a law given, that could
have given life, verily righteousness should have
been by the law ; and in that case the promise would
have been superseded, and rendered useless. But
that in our present state could not be, for the scrip¬
ture hath concluded all under sin, (t>. 22.) or de¬
clared that all, both Jew and Gentile, are in a state
of guilt, and therefore unable to attain to righteous¬
ness and justification by the works of the law. That
discovered their wounds, but could not afford them
a remedy : it shewed that they were guilty, because
it appointed sacrifices and purifications, which were
manifestly insufficient to take away sin : and there¬
fore the great design of it, was, that the promise by
faith of Jesus Christ might be given to them that
believe; that, being convinced of their guilt, and
the insufficiency of the law to effect a righteousness
for them, they might be persuaded to believe on
Christ, and so obtain the benefit of the promise.
III. The law was designed for a schoolmaster, to
Jbring me?i to Christ , v. 24. In the foregoing verse,
the apostle acquaints us with the state of the Jews
under the Mosaic economy ; that before faith came,
or before Christfappeared, and the doctrine of justi¬
fication by faith in him was more fully discovered,
they were kept under the law, obliged, under severe
penalties, to a strict observance of the various pre¬
cepts of it ; and at that time they were shut up, held
under the terror and discipline of it, as prisoners in
a state of confinement : the design of this, was, that
hereby they might be disposed more readily to em¬
brace the faith which should afterward be revealed,
or be persuaded to accept Christ when he came into
the world, and to fall in with the better dispensation
he was to introduce, whereby they were to be freed
from bondage and servitude, and brought into a state
of greater light and liberty. Now, in that state, he
tells them, the law was their schoolmaster, to bring
them to Christ, that they might be justified by faith.
As it declared the mind and will of God concerning
them, and at the same time denounced a curse
against them for ever)' failure in their duty, so it
was proper to convince them of their lost and un¬
done condition in themselves, and to let them see
the weakness and insufficiency of their own righ¬
teousness to recommend them to God. And as it
obliged them to a variety of sacrifices, &c. which,
though they could not of themselves take away sin,
were typical of Christ, and of the great sacrifice
which he was to offer up for the expiation of it, so
it directed them (though in a more dark and obscure
manner) to him as their only Relief and Refuge.
And thus it was their schoolmaster, to instruct and
govern them in their state of minority, or, as the
word raiSayuy'ot most properly signifies, their ser¬
vant, to lead and conduct them to Christ, (as chil¬
dren were wont to be led to school by those ser-
521
GALATIANS, III.
vants who had the care of them,) that they might
be more fully instructed by him as their Schoolmas¬
ter, in the true way of justification and salvation,
which is only by Jaith in him, and which he was
appointed to give the fullest and clearest discoveries
of. But lest it should be said, If the law was of this
use and service under the Jewish, why may it not
continue to be so under the Christian state too ; the
apostle adds, (u. 25.) that after faith is come, and
the gospel- dispensation had taken place, under
which Christ, and the way of pardon and life
through faith in him, are set in the clearest light,
we are no longer under a schoohnaster ; we have
no such need of the law to direct us to him, as there
was then.
Thus the apostle acquaints us for what uses and
purposes the law served. From what he says con¬
cerning this matter, we may observe, 1. The good¬
ness of God to his people of old, in giving the law to
them: for though, in comparison of the gospel-state,
it was a dispensation of darkness and terror, yet it
furnished them with sufficient means and helps,
both to direct them in their duty to God, and to
encourage their hopes in him. 2. The great fault
and folly of the Jews, in mistaking the design of the
law, and abusing it to a very different purpose from
that which God intended in the giving of it : for
they expected to be justified by the works of it ;
whereas it was never designed to be the rule of
their justification, but only a means of convincing
them of their guilt, and of their need of a Saviour,
and of directing them to Christ, and faith in him,
as the only way of obtaining this privilege. See
Rom. 9. 31, 32. — 10. 3, 4. 3. The great advantage
of the gospel-state above the legal, under which we
not only enjoy a clearer discovery of divine grace
and mercy than was afforded to the Jews of old, but
are also freed from the state of bondage and terror
under which they were held. We are not now
treated as children in a state of minority, but as sons
grown up to a full age, who are admitted to greater
freedoms, and instated in larger privileges, than
they were. This the apostle enlarges upon in the
following verses.
For, having shewn for what intent the law was
given, in the close of the chapter he acquaints us
with our privilege by Christ : where he particularly
declares,
(1.) That we arc the children of God by faith in
Christ Jesus, v. 26. And here we may observe,
[1.] The great and excellent privilege which real
Christians enjoy under the gospel ; they are the chil¬
dren of God ; they are no longer accounted ser¬
vants, but sons; they are not now kept at such a
distance, and under such restraints, as the Jews
were, but are allowed a nearer and freer access to
God than was granted to them ; yea, they are ad¬
mitted into the number, and have’a right to all the
privileges, of his children. [2. ] How they come to
obtain this privilege, and that is by faith in Christ
Jesus ; having^iccepted him as their Lord and Sa¬
viour, and relying on him alone for justification and
salvation, they are hereupon admitted into this
happy relation to God, and are entitled to the pri¬
vileges of it: for (John 1. 12.) as many as received
him, to them gave he flower to become the sons of
God, even to them that believe on his name.
And this faith in Christ, whereby they became the
children of God, he reminds us, (u. 27.) was what
they professed in baptism ; for he adds, As many ,
of you as have been bafitized into Christ, have fiut
on Christ. Having in baptism professed their faith
in him, they were thereby devoted to him, and had,
as it were, put on his livery, and declared them¬
selves to be his servants and disciples ; and being
thus become the members of Christ, they were
through him owned and accounted as the children |
Vol. VI. — 3 U
: | of God. Here note, First, Baptism is now the so-
• lemn rite of our admission into the Christian church,
, as circumcision was into that of the Jews. Our Lord
i Jesus appointed it to be so, in the commission he
i j gave to his apostles; (Matt. 28. 19.) and according-
; ly it was their practice to baptize those whom they
had discipled to the Christian faith ; and perhaps
the apostle might take notice of their baptism here,
and of their becoming the children of God through
faith in Christ, professed therein, to obviate a fur¬
ther objection, which the false teachers might be
apt to urge in favour of circumcision. They might
be ready to say, “Though it should be allowed
that tlie law, as given at mount Sinai, was abro¬
gated by the coming of Christ the promised Seed ;
yet why should circumcision be set aside too, when
that was given to Abraham together with the pro¬
mise, and long before the giving of the law by
Moses ?” But this difficulty is sufficiently removed,
when the apostle says, They who are bafitized into
Christ, have fiut on Christ : for from thence it ap¬
pears, that under the gospel, baptism comes in the
room of circumcision, and that they who by baptism
are devoted to Christ, and do sincerely believe in
him, are to all intents and purposes as much admit¬
ted into the privileges of the Christian state, as the
Jews were by circumcision into those of the legal,
(Phil. 3. 3.) and therefore there was no reason why
the use of that should still be continued. Note, Se¬
condly, In our baptism we put on Christ, therein we
profess our discipleship to him, and are obliged to
behave ourselves as his faithful servants : being bap¬
tized into Christ, we are baptized into his death,
that as he died and rose again, so, in conformity
thereunto, we should die unto sin, and walk in new¬
ness of life ; (Rom. 6. 3, 4.) it would be of great ad¬
vantage to us, did we oftener remember this.
(2.) That this privilege of being the children of
God, and of being by baptism devoted to Christ, is
now enjoyed in common by all real Christians. The
law indeed made a difference between Jew and
Greek, giving the Jews on many accounts the pre¬
eminence: that also made a difference between bond
and free, master and servant, and between male and
female, the males being circumcised ; but it is not
so now, they all stand on the same level, and are all
one in Christ Jesus: as the one is not accepted on
the account of any national or personal advantages
he may enjoy above the other, so neither is the other
rejected for the want of them ; but all who sincerely
belive on Christ, of what nation, or sex, or condition,
soever they be, are accepted of him, and become
the children of God through faith in him.
(3.) That, being Christ's, we are Abraham's seed,
and heirs according to the promise. Their judaizing
teachers would make them believe that they must
be circumcised and keep the law of Moses, or they
could not be saved : “ No,” says the apostle, “there
is no need of that ; for if ye be Christ's, if ye sincerely
believe on him, who is the promised Seed, in whom
all the nations of the earth were to be blessed, ye
thereby become the true seed of Abraham, the fa¬
ther of the faithful, and as such are heirs according
to the promise, and consequentlv are entitled to the
great blessings and privileges of it.”
And therefore upon the whole, since it appeared
that justification was not to be attained by the works
of the law, but only by faith in Christ, and that the
law of Moses was a temporary institution, and was
, given for such purposes as were only subservient to,
and not subversive of, the promise ; and that now,
under the gospel, Christians enjoy much greater and
better privileges than the Jews did under that dis¬
pensation ; it must needs follow, that they were very
unreasonable and unwise, in hearkening to those who
at once endeavoured to deprive them of the truth
i and liberty of the gospel.
522
GALATIANS, IV.
CHAP. IV.
The apostle, in this chapter, is still carrying on the same
general design as in the former — to recover these Christians
from the impressions made upon them by the judaizing
teachers, and to represent their weakness and folly in
suffering themselves to be drawn away from the gospel-
doctrine of justification, and to be deprived of their freedom
from the bondage of the law of Moses. For this purpose
he makes use of various considerations ; such as, 1. The
great excellence of the gospel-state above the legal, v. 1 . . 7.
II. The happy change that was made in them at their con¬
version, v. 8. . 11. III. The affection they had had for
him and his ministry, v. 1-2. . 16. IV. The character of
the false teachers by whom they had been perverted, v. 17,
18. V. The very tender affection he had for them, v. 19, 20.
VI. The history of Isaac and Ishmael, by a comparison
taken from which he illustrates the difference between such
as rested in Christ and such as trusted in the law. And
in all these, as he uses great plainness and faithfulness
with them, so he expresses the tenderest concern for them.
1. \TOW I say, that the heir, as long as
he is a child, differeth nothing from
a servant, though he be Lord of all ; 2.
But is under tutors and governors until the
time appointed of the father. 3. Even so
we, when we were children, were in bond¬
age under the elements of the world: 4.
But when the fulness of the time was come,
God sent forth his Son, made of a woman,
made under the law, 5. To redeem them
that were under the law, that we might
receive the adoption of sons. 6. And be-
cfiuse ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying,
Abba, Father. 7. Wherefore thou art no
more a servant, but a son ; and if a son,
then an heir of God through Christ.
In this chapter the apostle deals plainly with those
svho hearkened to the judaizing teachers, who cried
up the law of Moses in competition with the gospel
ot Christ, and endeavoured to bring them under the
bondage of it. To convince them of their folly, and
to rectify their mistake herein, in these verses he
prosecutes the comparison of a child under age,
which he had touched upon in the foregoing chapter;
and thence shews what great advantages we have
now, under the gospel, above what they had under
the law. And here,
I. He acquaints us with the state of the Old Tes¬
tament church : it was like a child under age, and
it was used accordingly, being kept in a state of
darkness and bondage, in comparison of the greater
light and liberty which we enjoy under the gospel.
That was indeed a dispensation of grace, and yet it
was comparatively a dispensation of darkness : for
as the heir, in his minority, is under tutors and go¬
vernors till the time appointed of his father, by whom
he is educated and instructed in those things which
at present he knows little of the meaning of, though
afterward they are likely to be of great use to him ;
so it was with the Old Testament church — the
Mosaic economy, which they were under, was what
they could not fully understand the meaning of ; for,
as the apostle says, (2 Cor. 3. 13.) They could not
steadfastly look to the end of that which was abolish¬
ed. Rut to the church, when grown up to maturity
in gospel-days, it becomes of great use. And as
that was a dispensation of darkness, so- of bondage
too ; for they were in bondage under the elements of
the world, being tied to a great number of bur-
thensome rites and observances, by which, as by a
kind of first rudiments, they were taught and in¬
structed, and whereby they were kept in a state of
subjection, like a child under tutors and governors.
The church then lay more under the character of
a servant, being obliged to do every thing according
to the command of God, without being fully ac¬
quainted with the reason of it ; but the service under
the gospel appears to be more reasonable than that
was. The time appointed of the Father being
come, when the church was to arrive at its full age,
the darkness and bondage under which it before lay
are removed, and we are under a dispe nsation of
greater light and liberty.
II. He acquaints us with the much happier state
of Christians under the gospel-dispensation, v. 4 — 7.
When the fulness of time was come, the time ap¬
pointed of the Father, when he would put an end to
legal dispensation, and set up another and a better
in the room of it, he sent forth his Son, See. The
Person who was employed to introduce this new
dispensation, was no other than the Son of God
himself, the only begotten of the Father; who, as
he had been prophesied of, and promised, from the
foundation of the world, so in due time he was mani¬
fested for this purpose. He, in pursuance of the
great design he had undertaken, submitted to be
made of a woman ; there is his incarnation — and to
be made under the law ; there is his subjection. He
who was truly God, for our sakes became man ; and
he who was Lord of all, consented to come into a
state of subjection, and to take upon him the form
of a servant ; and one great end of all this, was, To
redeem them that were under the law ; to save us
from that intolerable yoke, and to appoint gospel-
ordinances more rational and easy. He had indeed
something more and greater in his view, in coming
into the world, than merely to deliver us from the
bondage of the ceremonial law ; for he came in our
nature, and consented to suffer and die for us, that
hereby he might redeem us from the wrath of God,
and from the curse of the moral law, which, as sin¬
ners, we all lay under. But that was one end of it,
and a mercy reserved to be bestowed at the time of
his manifestion ; then the more servile state of the
church was to come to a period, and a better to suc¬
ceed in the place of it ; for he was sent to redeem
us, that we might receive the ado/ition of sons ; that
we might no longer be accounted and treated as
servants, but as sons grown up to maturity, who are
allowed greater freedoms, and admitted to larger
privileges, than while they were under tutors and
governors. This the course of the apostle’s argu¬
ment leads us to take notice of, as one thing intend¬
ed by this expression, though, no doubt, it may also
be understood as signifying that gracious adoption
which the gospel so often speaks of, as the privilege
of those who believe in Christ. Israel was God’s
son, his first-born, Rom. 9. 4. But now, under the
gospel, particular believers receive the adoption ;
and, as an earnest and evidence of it, they have to¬
gether therewith the Spirit of adoption, putting
them upon the duty of prayer, and enabling them in
prayer to eye God as a Father ; (i\ 6.) Because ye
are sons, God hath sent forth the Spirit of his Son
into your hearts, crying Abba, Father. And here¬
upon, (u. 7.) the apostle concludes this argument,
by adding, Wherefore thou art no more a servant,
but a son ; and if a son, then an heir of God through
Christ ; that is, Now, under the gospel-state, we are
no longer under the servitude of the law, but, upon
our believing in Christ, become the sons ot God ;
we are thereupon accepted of him, and adopted by
him ; and, being the sons, we are also heirs of God,
and are entitled to the heavenly inheritance : (as he
also reasons, Rom. 8. 17.) and therefore it must
needs be the greatest weakness and folly to turn
back to the law, and to seek justification by the
works of it. From what the apostle says in these
verses, we may observe.
GALATIANS, IV.
1. The wonders of divine love and mercy towards
as, particularly of God the Father, in sending his
Son into the world to redeem and save us ; ot the
Son of God, in submitting so low, and suffering so
much, for us, in pursuance of that design ; and of
the Holy Spirit, in condescending to dwell in the
hearts of believers for such gracious purposes.
2. The great and invaluable advantages which
Christians enjoy under the gospel: for, (1.) We
receive the adoption of sons. Whence note, It is
the great privilege which believers have through
Christ, that they are adopted children of the God
of heaven. We who by nature are children of
wrath and disobedience, are become by grace chil¬
dren of love. (2. ) We receive the Spirit of adoption.
Note, [1.] All who have the privilege of adoption,
have the Spirit of adoption ; all who are received
into the number, partake of the nature, of the chil¬
dren of God ; for he will have all his children to
resemble him. [2.] The Spirit of adoption is
always the Spirit of prayer, and it is our duty in
prayer to eye God as a Father. Christ has taught
us in prayer to eye God as our Father in heaven.
[3.] If we are his sons, then his heirs. It is not so.
among men, with whom the eldest son is heir; but
all God’s children are heirs ; they who have the
nature of sons, shall have the inheritance of sons.
8. Howbeit then, when ye knew not
God, ye did service unto them who by
nature are no gods. 9. But now, after
that ye have known God, or rather are
known of God, how turn ye again to the
weak and beggarly elements, whereunto ye
desire again to be in bondage? 10. Ye
observe days, and months, and times, and
years. 11. I am afraid of you, lest I have
bestowed upon you labour in vain.
In these verses the apostle puts them in mind of
what they were before their conversion to the faith
of Christ, and what a blessed change their conver¬
sion had made upon them ; and thence endeavours
to convince them of their great weakness in heark¬
ening to those who would bring them under the
bondage ot the law of Moses.
I. He reminds them of their past state and be¬
haviour, and what they were before the gospel was
preached to them ; then they knew not God, they
were grossly ignorant of the true God, and the way
wherein he is to be worshipped : and at that time
they were under the worst of slaveries, for they did
service to them which by nature were no gods ; they
were employed in a great number of superstitious
and idolatrous services to those, who, though they
were accounted gods, were yet really no gods, but
mere creatures, and perhaps of their own making,
and therefore were utterly unable to hear and help
them. Note, 1. Those who are ignorant of the
true God, cannot but be inclined to false gods.
Those who forsook the God who made the world,
rather than be without gods, worshipped such as
they themselves made. 2. Religious worship is
due to none but to him who is by nature God ; for
when the apostle blames the doing service to such as
by nature were no gods, he plainly shews that He
only who is by nature God, is the proper Object of
our religious worship.
II. He calls upon them to consider the happy
change that was made in them by the preaching of
the gospel among them. Now they had known God ;
they were brought to the knowledge of the true
God and of his Son Jesus Christ, whereby they
were recovered out of the ignorance and bondage
under which they before lay : or rather were known
523
of God ; this happy change in their state, whereby
they were turned from idols to the living God, and
through Christ had received the adoption of sons,
was not owing to themselves, but to him ; it was the
effect of his tree and rich grace toward them, and
as such they ought to account it; and therefore
hereby they were laid under the greater obligation
to adhere to the liberty wherewith he had made
I them free. Note, All our acquaintance with God
begins with him ; we know him, because we are
: known of him.
III. Hence he infers the unreasonableness and
madness of their suffering themselves to be brought
again into a state of bondage ; he speaks of it with
i surprise and deep concern of mind, that such as
they should do so ; How turn ye again, 2cc. says he,
v. 9. “ How is it that ) e, who have been taught to
; worship God in the gospel-way, should now be per¬
suaded to comply with the ceremonial- way of wor¬
ship ; that ye, who have been acquainted with a
dispensation of light, liberty, and love, as that of the
gospel is, should now submit to a dispensation of
darkness, and bondage, and terror, as that of the
law is ?” This they had the less reason for, since
| they had never been under the law of Moses, as the
Jews had been ; and therefore on this account they
I were more inexcusable than the Jews themselves,
1 who might be supposed to have some fondness for
that which had been of so long standing among them.
Besides, what they suffered themselves to be brought
into bondage to, were but weak and beggarly ele-
j nients, such things as had no power in them to
cleanse the soul, or to afford any solid satisfaction to
the mind, and which were only designed for that
state of pupillage under which the church had been,
and which was now come to a period ; and there¬
fore their weakness and folly were the more ag¬
gravated, in submitting to them, and in symboliz¬
ing with the Jews in observing their various festi¬
vals, here signified by days, and months, and times,
and years. Here note, 1. It is possible for those
who have made great professions of religion, to be
afterward drawn into very great defections from the
purity and simplicity of it, for this was the case of
these Christians. And, 2. The more mercy God has
shewn to any, in bringing them into an acquaintance
with the gospel, and the liberties and privileges of
it, the greater are their sin and folly, in suffering
themselves to be deprived of them ; lor this thn
apostle lays a special stress upon, that, after they
had known God, or rather were known of him,
they desired to be in bondage under the weak and
beggarly elements of the law.
IV. Hereupon he expresses his fears concerning
them, lest he had bestowed on them labour in vain.
He had been at a great deal of pains about them, in
j preaching the gospel to them, and endeavouring to
confirm them in the faith and liberty of it ; but now
i they were giving up these, and thereby rendering
his labour among them fruitless and ineffectual, and
this he could not but be deeply affected with the
thoughts of. Note, 1. A great deal of the labourof
faithful ministers is labour in vain ; and when it is
so, it cannot but be a great grief to those who desire
the salvation of souls. Note, 2. The labour of mi¬
nisters is in vain upon those who begin in the Spirit,
and end in the flesh ; who, though they seem to set
out well, yet afterward turn aside from the way of
the gospel. Note, 3. Those will have a great deal
to answer for, upon whom the faithful ministers ot
Jesus Christ bestow labour in vain.
12. Brethren, I beseech you, be as I am;
for I am as ye are : ye have not injured me
at all. 13. Ye know how through infirmity
I of the flesh T preached the gospel unto
524
GALATIA1NS, IV.
you at the first. 1 4. And my temptation :
which was in the flesh ye despised not, nor
rejected ; but received me as an angel of
God, even as Christ Jesus. 15. Where is
then the blessedness ye spake of ? For I
bear you record, that, if it had been possi¬
ble, ye would have plucked out your own
eyes, and have given them to me. 16. Am
I therefore become your enemy, because I
tell you the truth ?
That these Christians might be the more asham¬
ed of their defection from the truth of the gospel
which Paul had preached to them, he here reminds
them of the great affection they formerly had for
him and his ministry, and puts them upon consider¬
ing how very unsuitable their present behaviour was
to what they then professed. And here we may
observe,
I. How affectionately he addresses himself to
them ; he styles them brethren, though he knew
their hearts were in a great measure alienated from
him. He desires that all resentments might be laid
aside, and that they would bear the same temper of
mind toward him, which he did to them ; he would
have them to be as he was, for he was as they were,
and moreover tells them that they had not injured
him at all. He had no quarrel with them upon his
own account ; though, in blaming their conduct, he
had expressed himself with some warmth and con¬
cern of mind. He assures them that it was not
owing to any sense of personal injury or affront, (as
they might be ready to think,) but proceeded
wholly from a zeal for the truth and purity of the
gospel, and their welfare and happiness. Thus he
endeavours to mollify their spirits toward him, that
so they might be the better disposed to receive the
admonitions he was giving them ; hereby he teaches
us, that in our reproving others we should take care
to convince them that our reproofs do not proceed
from any private pique or resentment, but from a
sincere regard to the honour of God and religion,
and their truest welfare ; for then they are likely
to be most successful, when they appear to be most
disinterested.
II. How he magnifies their former affection to
him, that hereby they might be the more ashamed
of their present behaviour toward him. To this
purpose, 1. He puts them in mind of the difficulty
under which he laboured when he came first among
them ; Ye know, says he, how, through infirmity
of the flesh, I fireached the gosfiel unto you at the
first. What this infirmity of the flesh was, which
in the following words he expresses by his temptation
that was in his flesh, (though, no doubt, it was well
known to these Christians to whom he wrote,) we
can have no certain knowledge of : some take it to
have been the persecutions which he suffered for
the gospel’s sake ; others, to have been something
in his person, or manner of speaking, which might
render his ministry less grateful and acceptable, re¬
ferring to 2 Cor. 10. 10. and to ch. 12. 7 — 9. But,
whatever it was, it seems it made no impression on
them to his disadvantage. For, 2. He takes notice,
that, notwithstanding this his infirmity, (which
might possibly lessen him in the esteem of some
others,) they did not despise or reject him on the
account of it, but, on the contrary, received him as
an angel of God, even as Christ Jesus; they shewed
a great deal of respect to him ; he was a welcome
messenger to them, even as though an angel of God
or Jesus Christ himself had preached to them. Yea,
so great was their esteem of him, that, if it would
have been any advantage to him, they could have
plucked out their own eyes, and have given them to
him. Note, How uncertain the respects of people
are, how apt they are to change their minds, and
how easily they are drawn into a contempt of those
for whom they once had the greatest esteem and
affection, so that they are ready to pluck out the
eyes of those for whom they would before have
plucked out their own ! We should therefore labour
to be accepted of God, for it is a small thing to be
judged of man’s judgment, 1 Cor. 4. 3.
III. How earnestly he expostulates with them
hereupon ; Where is then, says he, the blessedness
ye spake of? As if he had said, “ Time was, when
you expressed the greatest joy and satisfaction in the
glad tidings of the gospel, and were very forward in
pouring out your blessings upon me, as the publisher
of them ; whence is it that you are now so much al¬
tered, that you have so little relish of them, or re¬
spect for me ? You once thought yourselves happy in
receiving the gospel ; have you now any reason to
think otherwise ?” Note, Those who have left their
first love, would do well to consider, Where is now
the blessedness they once spake of, what is become of
that pleasure they used to take in communion with
God, and in the company of his servants ? The more
to impress upon them a just shame of their present
conduct, he again asks, ('u. 16.) “ Am I become your
enemy, because I tell you the truth ? How is it that I,
who was heretofore your favourite, am now account¬
ed your enemy ? Can you pretend any other reason
for it, than that I have told you the truth, endeavour¬
ed to acquaint you with, and to confirm you in, the
truth of the gospel ? And if not, how unreasonable
must your disaffection be !” Note, 1. It is no uncom¬
mon thing for men to account those their enemies,
who are really their best friends ; for so, undoubted¬
ly, those are, whether ministers or others, who tell
them the truth, and deal freely and faithfully with
them in matters relating to their eternal salvation,
as the apostle now did with these Christians. 2.
Ministers may sometimes create enemies to them¬
selves by the faithful discharge of their duty : for
this was the case of Paul, he was accounted their
enemy for telling them the truth. 3. Yet ministers
must not forbear speaking the truth, for fear of of¬
fending others, and drawing their displeasure upon
them. 4. They may be easy in their own minds,
when they are conscious to themselves, that, if
others are become their enemies, it is only for tell¬
ing them the truth.
17. They zealously affect you, hit not
well ; yea, they would exclude you, that
ye might affect them. 18. But it is good
to be zealously affected always in a good
thing , and not only when I am present with
you.
The apostle is still carrying on the same design as
in the foregoing verses, which was, to convince the
Galatians of their sin and folly in departing from the
truth of the gospel : having just before been expostu¬
lating with them about the change of their behaviour
toward him who endeavoured to establish them in
it, he here gives them the character of those false
teachers who made it their business to draw them
away from it ; which if they would attend to, they
might soon see how little reason they had to hearken
to them : whatever opinion they might have of
them, he tells them they were designing men, who
were aiming to set up themselves, and who, under
their specious pretences, were more consulting their
own interest than their’s ; “ They zealously affect
you,” says he ; “ they shew a mighty respect for
you, and pretend a great deal of affection to you,
but not well; they do it not with any good design
GALATIANS, IV.
625
they are not sincere and upright in it, for (hey would
exclude you, that ye might affect them ; that which
they are chiefly aiming at, is, to engage your affec¬
tions to them ; in order to this, they are doing all
they can to draw off your affections from me, and
from the truth, that so they may engross you to
themselves.” This, he assures them, was their de¬
sign, and therefore they must needs be very unwise
in hearkening to them. Note, 1. There may ap¬
pear to be a great deal of zeal, where yet there is
but little truth and sincerity. Observe,’ 2. It is the
usual way of seducers, to insinuate themselves into
people’s affections, and bv that means to draw them
into their opinions. 3. Whatever pretences such
may make, they have usually more regard to their
own interest than that of others, and will not stick
at ruining the reputation of others, if by that means
they can raise their own. On this occasion the
apostle gives us that excellent rule which we have,
v. 18. It is good to be zealously affected always in a
good thing. What our translation renders in a good
thing, some choose to render to a good man, and so
consider the apostle as pointing to himself ; this
sense, they think, is favoured both by the preceding
context, and also by the words immediately follow¬
ing, and not only when I am f iresent with you : which
may be as if he had said, “ Time was, when ye
were zealously affected toward me ; ye once took
me for a good man, and have now no reason to think
otherwise of me ; surely then it would become you
to shew the same regard to me, now that I am ab¬
sent from you, which ye did when I was present
with you.” But if we adhere to our own translation,
the apostle here furnishes us with a very good rule
to direct and regulate us in the exercise of our zeal :
there are two things which to this purpose he more
especially recommends to us ; (1.) That it be exer¬
cised only upon that which is good ; for zeal is then
only good, when it is in a good thing : they who are
zealously affected to that which is evil, will thereby
only do so much the more hurt. And, (2.) That
herein it be constant and steady : it is good to be
zealous always in a good thing ; not for a time only,
or now and then, like the heat of an ague-fit, but,
like the natural heat of the body, constant. Happy
would it be for the church of Christ, if this rule was
better observed among Christians !
1 9. My little children, of whom I travail
in birth again until Christ he formed in you,
20. I desire to be present with you now,
and to change my voice ; for I stand in
doubt of you.
That the apostle might the better dispose these
Christians to bear with him in the reproofs which
he was obliged to give them, he here expresses his
great affection to them, and the very tender concern
he had for their welfare : he was not like them — one
thing when among them, and another when absent
from them ; their disaffection to him had not removed
his affection from them ; but he still bore the same
respect to them which he had formerly done ; nor
was he like their false teachers, who pretended a
great deal of affection to them, when at the same
time they were only consulting their own interest; but
he had a sincere concern for their truest advantage ;
he sought not tlieir’s, but them. They were too
ready to account him their enemy, but he assures
them that he was their friend ; nay, not only so, but
that he had the bowels of a parent toward them.
He calls them his children, as he justly might, since
he had been the instrument of their conversion to
the Christian faith ; yea, he styles them his little
children, which as it denotes a greater degree of
tenderness and affection to them, so it mav possibly
have a respect to their present behaviour, whereby
they shewed themselves too like little children, who
are’ easily wrought upon by the arts and insinuations
of others. He expresses his concern for them, and
earnest desire of their welfare and soul-prosperity,
by the pangs of atravailing woman — he travailed in
birth for them : and the great thing which he was
in so much pain about, and which he was so earnest¬
ly desirous of, was, not so much that they might af-
lect him, as that Christ might be formed in them ;
that they might become Christians indeed, and be
more confirmed and established in the faith of the
gospel. From whence we may note, 1. The very
tender affection which faithful ministers bear toward
those among whom they are employed ; it is like
that of the most affectionate parents to their little
children. 2. That the chief thing they are longing
and even travailing in birth for, on their account, is,
that Christ may be formed in them ; not so much
that they may gain their affections, much less that
they may make a prey of them, but that they may
be renewed in the spirit of their minds, wrought
into the image of Christ, and more fully settled and
confirmed in the Christian faith and life : and how
unreasonably must those people act, who suffer
themselves to be prevailed upon to desert or dislike
such ministers ! 3. That Christ is not fully formed
in men till they are brought off from trusting in their
own righteousness, and made to rely only upon him
and his righteousness.
As a further evidence of the affection and concern
which the apostle had for these Christians, he adds,
(i>. 20. ) that he desired to be then present with them ;
that he would be glad of an opportunity of being
among them, and conversing with them, and that
thereupon he might find occasion to change his voice
toward them : for at present he stood in doubt of
them ; he knew not well what to think of them ; he
was not so fully acquainted with their state as to
know how to accommodate himself to them ; he was
full of fears and jealousies concerning them, which
was the reason of his writing to them in such a man¬
ner as he had done ; but he would be glad to find
that matters were better with them than he feared,
and that he might have occasion to commend them,
instead of thus reproving and chiding them. Note,
Though ministers too often find it necessary to re¬
prove those they have to do with, yet this is no
grateful work to them ; they had much rather there
was no occasion for it, and are always glad when
they can see reason to change their voice toward
them.
j 21. Tell me, ye that desire to be under
the law, do ye not hear the law? 22. For
it is written, that Abraham had two sons,
| the one by a bond-maid, the other by a
free-woman. 23. But he who was of the
bond-woman was horn after the flesh; but
he of the free-woman teas by promise. 24.
Which things are an allegory; for these
are the two covenants; the one from the
mount Sinai, which gendereth to bondage,
which is Agar. 25. For this Agar is mount
Sinai in Arabia, and answereth to Jeru¬
salem which now is, and is in bondage with
her children. 26. But Jerusalem which is
above, is free, which is the mother of us
all. 27. For it is written, Rejoice, thou
barren that bearest not; break forth and
^cry, thou that travailest not: for the deso¬
late hath many more children than she who
526
GALATIANS, V.
hath a husband. 28. Now we, brethren,
as Isaac was, are the children of promise.
29. But as then he that was born after the
flesh persecuted him that was born after
the Spirit, even so it is now. 30. Never¬
theless what saith the scripture ? Cast out
the bond-woman and her son: for the son
of the bond-woman shall not be heir with
the son of the free-woman. 31. So then,
brethren, we are not children of the bond-
woman, but of the free.
In these verses the apostle illustrates the differ¬
ence between believers who rested in Christ only,
and those Judaizers who trusted in the law, by a
comparison taken from the story of Isaac and Ish-
mael. This he introduces in such a manner as was
proper to strike and impress their minds, and to con- |
vince them of their great weakness in departing i
from the truth, and suffering themselves to be de-
S rived of the liberty of the gospel ; Tell me, says
e, ye that desire to be under the law, do ye not hear
the law ? He takes it for granted that they did hear
the law, for among the Jews it was wont to be read
in their public assemblies every sabbath-day ; and j
since they were so very fond of being under it, he [
would have them duly to consider what is written
therein, (referring to what is recorded Gen. 16. and
ch. 21.) which if they would do, they might soon see
how little reason they had for it. And here,
1. He sets before them the history itself; ( v . 22,
23.) For it is written, Abraham had two sons, & c.
Here he represents the different state and condition
of these two sons of Abraham ; that the one, Ish-
mael, was by a bond-maid, and the other, Isaac, by
a free-woman ; and that whereas the former was
born after the flesh, or by the ordinary course of
nature, the other was by promise, when in the course
of nature there was no reason to expect that Sarah
should have a son.
2. He acquaints them with the meaning and de¬
sign of this history, or the use which he intended to
make of it ; (y. 24 — 27.) These things, says he, are
an allegory, wherein, beside the literal and histori¬
cal sense of the words, the Spirit of God might de¬
sign to signify something further to us, and that was,
That these two, Agar and Sarah, are the two cove¬
nants, or were intended to typify and prefigure the
two different dispensations of the covenant. The
former, Agar, represented that which was given
from mount Sinai, and which gendereth to bondage,
which though it was a dispensation of grace, yet, in
comparison of the gospel-state, was a dispensation
of bondage, and became more so to the Jews, through
their mistake of the design of it, and expecting to
be justified by the works of it. For this Agar is
mount Sinai in Arabia, (mount Sinai was then called
Agar by the Arabians,) and it answereth to Jerusa¬
lem which now is, and is in bondage with her chil¬
dren ; that is, it justly represents the present state
of the Jews, who, continuing in their infidelity, and
adhering to that covenant, are still in bondage with
their children. Hut the other, Sarah, was intended
to prefigure Jerusalem which is above, or the state
of Christians under the new and better dispensation
of the covenant, which is free both from the curse
of the moral and the bondage of the ceremonial law,
and is the mother of us all ; a state into which all,
both Jews and Gentiles, are admitted, upon their
believing in Christ. And to this greater freedom
and enlargement of the church under the gospel-
dispensation, which was typified by Sarah the mo¬
ther of the promised seed, the apostle refers that of
the prophet, Isa, 54. 1. where it is written, Rejoice,
thou barren that bearest not ; break forth and cry,
thou that travailest not : for the desolate hath muny
more children than she who hath a husband.
3. He applies the history thus explained, to the
present case; (x>. 28.) Now we, brethren, says he,
as Isaac was, are the children of the promise. We
Christians, who have accepted Christ, and rely
upon him, and look for justification and salvation by
him alone, as hereby we become the spiritual, though
we are not the natural, seed of Abraham, so we are
entitled to the promised inheritance, and interested
in the blessings of it. But lest these Christians
should be stumbled at the opposition they might
meet with from the Jews, who were so tenacious of
their law, as to be ready to persecute those who
would not submit to it, he tells them that this was
no more than what was pointed to in the type ; for
as then he that was born after the flesh, persecuted
him that was born after the Spirit, they must expect
it would be so now. But, for their comfort in this
case, he desires them to consider what the scripture
saith, (Gen. 21. 10.) Cast out the bond-woman and
her son, for the son of the bond-woman shall not be
heir with the son of the free-woman. Though the
judaizers should persecute and hate them, yet the
issue would be, that judaism would sink, and wither,
and perish ; but true Christianity should flourish and
last lor ever. And then, as a general inference from
the whole, or the sum of what he had said, he con¬
cludes, (v. 31.) So then, brethren, we are not chil¬
dren of the bond-woman , but of the free.
CHAP. V.
In this chapter, the apostle comes to make application of his
foregoing discourse. He begins it with a general caution,
or exhortation, (v. 1.) which he afterward enforces by
several considerations, v. 2 . . 12. He then presses them to
serious practical godliness, which would be the best anti¬
dote against the snares of their false teachers ; particularly,
I. That they should not strive with one another, v. 13. . 15.
II. That they would strive against sin : where he shews,
1. That there is in every one a struggle between flesh and
spirit, v. 17. 2. That it is our duty and interest, in this
struggle, to side with the better part, v. 16, 18. 3. He
specifies the works of the flesh, which must be watched
against, and mortified : and the fruits of the Spirit, which
must be brought forth and cherished ; and shews of what
importance it is that they be so, v. 1 9 . . 24. And then con¬
cludes the chapter with a caution against pride and envy.
1. OTAND fast therefore in the liberty
IkJ wherewith Christ hath made us free,
and be not entangled again with the yoke
of bondage. 2. Behold, I Paul say unto
you, that if ye be circumcised, Christ shall
profit you nothing. 3. For I testify again
to every man that is circumcised, that he \.i
a debtor to do the whole law. 4. Christ is
become of no effect unto you, whosoever
of you are justified by the law ; ye are fallen
from grace. 5. For we through the Spirit
wait for the hope of righteousness by faith.
6. For in Jesus Christ neither circumcision
availeth any thing, nor uncircumcision ; but
faith which worketh by love. 7. Ye did run
well ; who did hinder you, that ye snouid
not obey the truth ? 8. This persuasion
cometh not of him that calleth you. 9. A
little leaven leaveneth the whole lump. 1 0.
I have confidence in you through the Lord,
that ye will be none otherwise minded : but
he that troubleth you shall bear his judg¬
ment, whosoever he be. 11. And 1, bre-
527
GALATIANS, V.
thren, if I yet preach circumcision, why do
l yet suffer persecution ? Then is the of¬
fence of the cross ceased. 12. I would
they were even cut off who trouble you.
In the former part of this chapter the apostle cau-
rions the Galatians to take heed of the judaizing
teachers, who endeavoured to bring them back un¬
der the bondage of the law. He had been arguing
against them before, and had largely shewn how
contrary the principles and spirit of those teachers
were to the spirit ot the gospel ; and now this is as it
were the general inference or application of all that
discourse. Since it appeared by what had been said,
that we can be justified only by faith in Jesus Christ,
and not by the righteousness of the law ; and that the
law of Moses was no longer in force, nor Christians
under any obligation to submit to it ; therefore he
would have them to stand fast in the liberty where¬
with Christ hath made us free, and not to be again
entangled with the yoke of bondage. Here observe,
1. Under the gospel we are enfranchised ; we are
brought into a state of liberty, wherein we are freed
from the yoke of the ceremonial law, and from the
curse of the moral law ; so that we are no longer tied
to the observation of the one, nor tied up to the
rigour of the other, which curses every one that con¬
tinues not in all things written therein to do them,
ch. 3. 10. 2. We owe this liberty to Jesus Christ,
it is he who has made us free ; by his merits he has
satisfied the demands of the broken law, and by his
authority as a King he has discharged us from the
obligation of those carnal ordinances which were
imposed on the Jews. And, 3. It is therefore our
duty to stand fast in this liberty, constantly and faith¬
fully to adhere to the gospel and to the liberty of it,
and not to sufFer ourselves, upon any considerations,
to be again entangled with the yoke of bondage, or
persuaded to return back to the law of Moses. This
is the general caution or exhortation, which in the
following verses the apostle enforces by several rea¬
sons or arguments. As,
1. That their submitting td»circumcision, and de¬
pending on the works of the law for righteousness,
was an implicit contradiction of their faith as Chris¬
tians, and a forfeiture of all their advantages by Jesus
Christ, v. 2 — 4. And here we may observe,
1. With what solemnity the apostle asserts and
declares this ; Behold, I Paul say unto you i (v. 2.)
and he repeats it, (v. o.) I testify unto you ; as if he
had said, “ I, who have proved myself an apostle of
Christ, and to have received my authority and in¬
structions from him, do declare, and am ready to
pawn my credit and reputation upon it, that if ye be |
circumcised, Christ shall firofit you nothing, &c. ”
wherein he shews that what he was now saying was
not only a matter of great importance, but what
might be most assuredly depended on. He was so
far from being a preacher of circumcision, (as some
might report him to be,) that he looked upon it as a
matter of the greatest consequence, that they did not
submit to it.
2. What it is which he so solemnlv, and with so
much assurance, declares ; it is, that if they were cir¬
cumcised, Christ would firofit them nothing, &c.
We are not to suppose that it is mere circumcision
which the apostle is here speaking of, or that it was
his design to say, that none who are circumcised
could have any benefit by Christ ; for all the Old
Testament saints had been circumcised, and he him¬
self had consented to the circumcising of Timothy.
But he is to be understood as speaking of circumci¬
sion in the sense in which the judaizing teachers did
impose it, who taught, that excefit they were circum¬
cised, and kefit the law of Moses, they could not be
saved. Acts 15. 1. That this is his meaning, ap-
ears from y. 4. where he expresses the same thing
y their being justified by the law, or seeking justi¬
fication by the works of it. Now in this case, if
they submitted to circumcision in this sense, he de
dares that Christ would profit them nothing ; that
they were debtors to do the whole law ; that Christ
was become of no effect to them; and that they were
fallen from grace. From all which expressions it
appears, that thereby they renounced that way of
justification which God had established ; yea, that
they laid themselves under an impossibility of being
justified in his sight, for they became debtors to do
the whole law, which required such an obedience as
they were not capable of performing, and denounced
a curse against those who failed in it ; and therefore
condemned, but could not justify them : and, conse¬
quently, that having thus revolted from Christ, and
built their hopes upon the law, Christ would profit
them nothing, nor be of any effect to them. Thus,
as by being circumcised they renounced their Chris¬
tianity, so they cut themselves off from all advantage
by Christ ; and therefore there was the greatest rea
son why they should steadfastly adhere to that doc
trine which they had embraced, and not suffer them
selves to be brought under this yoke of bondage.
Note, (1.) Though Jesus Christ is able to save to the
uttermost, yet there are multitudes to whom he shall
profit nothing. (2.) All those who seek to be justi¬
fied by the law, do thereby render Christ of no effect
to them ; by building their hopes on the works of the
law, they forfeit all their hopes from him ; for he will
not be the Saviour of any who will not own and rely
upon him as their only Saviour.
II. To persuade them to steadfastness in the doc¬
trine and liberty of the gospel, he sets before them
his own example, and that of other Jews who had
embraced the Christian religion, and acquaints them
what their hopes were, namely, That through the
Spirit they were waiting for the hope of righteous¬
ness by faith. Though they were Jews by nature,
and had been bred up under the law, yet being,
through the Spirit, brought to the knowledge of
Christ, they had renounced all dependence on the
works of the law, and looked for justification and
salvation only by faith in him : and therefore it must
needs be the greatest folly in those who had never
been under the law, to suffer themselves to be
brought into subjection to it, and to found their hopes
upon the works of it. Here we may observe, 1.
what it is that Christians are waiting for, it is the
hope of righteousness, by which we are chieflv to
understand the happiness of the other world ; this is
called the hope of Christians, as it is the great ob¬
ject of their hope, which they are above every thing
else desiring and pursuing and the hope of righ¬
teousness, as their hopes of it are founded on righ¬
teousness, not their own, but that of our Lord Jesus :
for though a life of righteousness is the way that
leads to this happiness, yet it is the righteousness of
Christ alone which has procured it for us, and on the
account of which we can expect to be brought to the
possession of it. 2. How they hope to obtain this
lappiness, and that is by faith, that is, in our Lord
Jesus Christ, not by the works of the law, or any
thing they can do to deserve it, but only by faith, re¬
ceiving and relying upon him as the Lord our Righ¬
teousness. It is in this way only that they expect
either to be entitled to it here, or possessed of it
hereafter. And, 3. Whence it is that they are thus
waiting for the hope of righteousness, it is through
the Spirit ; herein they act under the direction and
influence of the Holy Spirit ; it is under his conduct,
and by his assistance, that they are both persuaded
and enabled to believe on Christ, and to look for the
hope of righteousness through him. When the
apostle thus represents the case of Christians, it is
implied that if they expected to be justified and
528
GALATIANS, V.
saved in any other way, they were likely to meet
with a disappointment, and therefore that they were
greatly concerned to adhere to the doctrine of the
gospel which they had embraced.
111. He argues from the nature and design of the
Christian institution, which was to abolish the dif¬
ference between Jew and Gentile, and to establish
faith in Christ, as the way of our acceptance with
God. He tells them, ( v . 6.) that in Christ Jesus, or
under the gospel-dispensation, neither circumcision
availeth any thing, nor uncircumcision. Though,
while the legal state lasted, there was a difference
put between Jew and Greek, between those who
were, and those who were not, circumcised, the for¬
mer being admitted to those privileges of the church
of God, from which the other were excluded ; yet it
was otherwise in the gospel-state; Christ, who is
the End of the law, being come, now it was neither
here nor there whether a man was circumcised or
uncircumcised, he was neither the better for the
one, nor the worse for the other, nor would either
the one or the other recommend him to God ; and
therefore as their judaizing teachers were very un¬
reasonable in imposing circumcision upon them, and
obliging them to observe the law of Moses, so they
must needs be very unwise in submitting to them
herein. But though he assures them that neither
circumcision nor uncircumcision would avail to their
acceptance with God, yet he acquaints them what
would do so, and that is faith, which worketh by love:
such a faith in Christ as discovers itself to be true
and genuine, by a sincere love to God and our neigh¬
bour. If they had this, it mattered not whether
they were circumcised or uncircumcised, but with¬
out it nothing else would stand them in any stead.
Note, 1. No external privileges or profession will
avail to our acceptance with God, without a sincere
faith in our Lord Jesus. 2. Faith, where it is true,
is a working grace ; it works by love, love to God,
and love to our brethren ; and faith, thus working
by love, is all in all in our Christianity.
IV. To recover them from their backslidings, and
engage them to greater steadfastness for the future,
he puts them in mind of their good beginnings, and
calls upon them to consider whence it was that they
were so much altered from what they had been, v.
7. 1. He tells them that they did run well ; at their
first setting out in Christianity they had behaved
themselves very commendably, they had readily
embraced the Christian religion, and discovered a
becoming zeal in the ways and work of it ; as in their
baptism they were devoted to God, and had de¬
clared themselves the disciples of Christ, so their
behaviour was agreeable to their character and pro¬
fession. Note, (1.) The life of a Christian is a race,
wherein he must run, and hold on, if he would ob¬
tain the prize. (2.) It is not enough that we run in
this race, by a profession of Christianity, but we
must fun well, by living up to that profession. Thus
these Christians had done for a while, but they had
been obstructed in their progress, and were either
turned out of the way, or at least made to flag and
falter in it. Therefore, 2. He asks them, and calls
upon them to ask themselves, Who did hinder them ?
Iiow it came to pass that they did not hold on in the
way wherein they had begun to run so well ? He
very well knew who they were, and what it was,
that hindered them ; but he would have them to put
the question to themselves, and seriously consider,
whether they had any good reason to hearken to
those who gave them this disturbance, and whether
what they offered was sufficient to justify them in
their present conduct. Note, (1.) Many who set
out fair in religion, and run well for a while, run
within the bounds appointed for the race, and run
with zeal and alacrity too, are yet by some means or
other hindered in their progress, or turned out of
the way. (2.) Tt concerns those who have run well,
but now begin either to turn out of the way, or to
tire m it, to inquire what it is that hinders them.
Young converts must expect that Satan will be lay¬
ing stumbling-blocks in their way, and doing all he
can to divert them from the course they are in ; but
whenever they find themselves in danger of being
turned out of it, they would do well to consider whe
it is that hinders them. Whoever they were that
hindered these Christians, the apostle tells them,
that by hearkening to them, they were kept from
obeying the truth, and thereby in danger of losing
the benefit of what they had done in religion. The
gospel which he had preached to them, and which
they had embraced and professed, he assures them
was the truth ; it was therein only that the true way
of justification and salvation was fully discovered ;
and in order to their enjoying the advantage of it, it
was necessary that they should obey it, that they
should firmly adhere to it, and continue to govern
their lives and hopes according to the directions of
it. If therefore they should suffer themselves to be
drawn away from it, they must needs be guilty of
the greatest weakness and folly. Note, [l.J The
truth is not only to be believed, but to be obeyed ; to
be received not only in the light of it, but in the love
and power of it. [2.] They do not rightly obey the
truth, who do not steadfastly adhere to it. ’ [3.]
There is the same reason for our obeying the truth
that there was for our embracing it : and therefore
they act very unreasonably, who, when they have
begun to run well in the Christian race, suffer them¬
selves to be hindered, so as not to persevere in it.
V. He argues for their steadfastness in the faith
and liberty of the gospel, from the ill rise of that
persuasion, whereby they were drawn away from it ;
(u. 8.) This persuasion, says he, cometh not of him
that calletli you. The opinion or persuasion which
the apostle here speaks of, was, no doubt, that of the
necessity of their being circumcised, and keeping
the law of Moses, or of their mixing the works of
the law with faith in Christ in the business of justi¬
fication. This was what the judaizing teachers en¬
deavoured to impose upon them, and what they had
too easily fallen into. To convince them of their
folly herein, he tells them, that this persuasion did
not come of him that called them, that is, either of
God, by whose authority the gospel had been preach¬
ed to them, and they had been called into the fellow¬
ship of it ; or of the apostle himself, who had been
employed as the instrument of calling them here¬
unto. It could not come from God, for it was con¬
trary to that way of justification and salvation which
he had established ; nor could they have received it
from Paul himself ; for, whatever some might pre¬
tend, he had all ahmg been an opposer, and not a
preacher, of circumcision ; and if in any instance he
had submitted to it for the sake of peace, yet he had
never pressed the use of it upon Christians, much
less imposed it upon them as necessary to salvation.
Since then this persuasion did not come of him that
had called them, he leaves them to judge whence it
must arise; and sufficiently intimates, that it could
be owing to none but Satan and his instruments, who
by this means were endeavouring to overthrow their
faith, and obstruct the progress of the gospel, and
therefore that the Galatians had every reason to re-
jget it, and to conthiue steadfast in the truth which
they had before embraced. Note, 1. In order to our
judging aright of the different persuasions in religion
there are among Christians, it concerns us to inquire,
whether they come of him that calleth us, whether
or no they are founded upon the authority of Christ
and his apostles. 2. If. upon inquiry, they appear
to have no such foundation, how forward soever
others may be to impose them upon us, we should f y
no means submit to them, but reject them.
529
GALATIANS, V.
VI. The danger there was of the spreading of this
infection, and the ill influence it might have upon
others, is a further argument which the apostle urges
against their complying with their false teachers, in
what they would impose on them. It is possible
that, to extenuate their fault, they might be ready
to say, that there were but few of those teachers
among them, who endeavoured to draw them into
this persuasion and practice ; or, that they were only
some lesser matters wherein they complied with
them ; that though they submitted to be circumcised,
and to observe some few rites of the Jewish law, yet
they had by no means renounced their Christianity,
and gone over to judaism. Or suppose their com¬
plying thus far was as faulty as he would represent
it, yet perhaps they might further say, that there
were but few among them, who had done so, and
therefore he needed not be so much concerned about
it. Now, to obviate such pretences as these, and to
convince them that there was more danger in it than
they were aware of, he tells them, ( v . 9.) that a lit¬
tle leaven leaveneth the whole lumfi ; that the whole
lump of Christianity may be tainted and corrupted
by one such erroneous principle, or that the whole
lump of the Christian society may be infected by one
member of it ; and therefore that they were greatly
concerned not to yield in this single instance ; or, if
any had done so, to endeavour by all proper methods
to purge out the infection from among them. Note,
It is dangerous for Christian churches to encourage
those among them, who entertain, especially who
set themselves to propagate, destructive errors.
This was the case here ; the doctrine which the
false teachers were industrious to spread, and which
some in these churches had been drawn into, was
subversive of Christianity itself, as the apostle had
before shewn : and therefore, though the number,
either of the one or the other of these, might be but
few, yet, considering .the fatal tendency of it, and the
corruption of human nature, whereby others were
too much disposed to be infected with it, he would
not have them on that account to be easy and uncon¬
cerned, but remember that a little leaven leaveneth
the whole lump. If these were indulged, the conta¬
gion might soon spread farther and wider ; and if
they suffered themselves to be imposed upon in this
instance, it might soon issue in the utter ruin of the
truth and liberty of the gospel.
VII. That he might conciliate the greater regard
to what he had said, he expresses the hopes he had
concerning them ; ( v . 10.) I have confidence in you,
says he, through the Lord, that you will be none
otherwise minded. Though he had many fears and
doubts about them, (which was the occasion of his
using so much plainness and freedom with them,)
yet he hoped that through the blessing of God upon
what he had written, they might be brought to be
of the same mind with him, and to own and abide by
that truth and that liberty of the gospel, which lie
nad preached to them, and was now endeavouring
to confirm them in. Herein he teaches us, that we
ought to hope the best even of those concerning
whom we have cause to fear the worst. That they
might be the less offended at the reproofs he had
given them for their unsteadfastness in the faith, he
lavs the blame of it more upon others than them¬
selves ; for he adds, But he that troubleth you, shall
bear his judgment, whosoever he be. He was sensi¬
ble that there were some that troubled them, and
would pervert the gospel of Christ ; (as ch. 1. 7.)
and possibly he may point to some one particular
man, who was more busy and forward than others,
and might be the chief instrument of the disorder
that was among them ; and to this he imputes their
defection or inconstancy, more than to ary thing in
themselves. This may give us occasion <o observe,
that in reproving sin and error, we should always i
Vol. VI.— 3 X
distinguish between the leaders and the led ; such as
j set themselves to draw others thereinto, and such as
are drawn aside by them. Thus the apostle softens
and alleviates the fault of these Christians, ever,
while he is reproving them, that he might the bettei
persuade them to return to* and stand fast in, the
liberty wherewith Christ had made them free : but
as for him or them that troubled them, whoever he
or they were, he declares they should bear their
I judgment, he did not doubt but God would deal
with them according to their deserts; and out of his
just indignation against them as enemies of Christ
and his church, he wishes that they were even cut
off; not cut off from Christ and all hopes of salva¬
tion by him, but cut off by the censures of the
church, which ought to witness against those teach¬
ers who thus corrupted the purity of the gospel.
Those, whether ministers or others, who set them¬
selves to overthrow the faith of the gospel, and dis
turb the peace of Christians, do thereby forfeit the
privileges of Christian communion, and deserve tc
be cut off from them.
VIII. To dissuade these Christians from hearker.
ing to their judaizing teachers, and to recover them
from the ill impressions they had made upon them,
he represents them as men who had used very base
and disengenuous methods to compass their designs ;
for they had misrepresented him, that they might
the more easily gain their ends upon them. That
which they were endeavouring, was, to bring then:
to submit to circumcision, and to mix judaism with
their Christianity ; and the better to accomplish this
design, they had given out among them, that Paul
himself was a preacher of circumcision : for when
he says, ( v . 11.) And I brethren, if I yet preach cir¬
cumcision, it plainly appears that they had reported
him to have done so, and that they had made use of
this as an argument to prevail with them to submit
to it. It is probable that they grounded this report
upon his having circumcised Timothy, Acts 16. 3.
But though for good reasons he had yielded to cir¬
cumcision in that instance, yet that he was a preacher
of it, and especially in that sense wherein they im¬
posed it, he utterly denies. To prove the injustice
of this charge upon him, he offers such arguments,
as, if they would allow themselves to consider, could
not fail to convince them of it : 1. If he would have
preached circumcision, he might have avoided per¬
secution. If I yet preach circumcision, says lie, why
do I yet suffer persecution ? V. was e\ ident, and they
Could not but be sensible of it, that he was hated and
persecuted by the Jews ; but what account could be
given of this their behaviour toward him, if he had
so far symbolized with them as to preach up circum¬
cision, and the observation of the law' of Moses, as
necessary to salvation ? This was the great point they
j w’ere contending for ; and if he had fallen in with
them herein, instead of being exposed to their rage,
he might have been received into their favour.
When therefore he was suffering persecution from
them, this was a plain evidence that he had not com¬
plied with them : yea, that he was so far from
preaching the doctrine he was charged with, that,
rather than do so, he was willing to expose himself
to the greatest hazards. 2. If he had yielded to the
Jews herein, then would the offence of the cross have
ceased ; they would not have taken so much offence
against the doctrine of Christianity, as they did, nor
would he and others have been exposed to so much
suffering on the account of it, as they were. He ac¬
quaints us, (1 Cor. l.,23. ) that the preaching of the
cross of Christ, (or the doctrine of justification and
salvation only by faith in Christ crucified,) was to the
Jews a stumbling-block. That which they were
most offended at in Christianity, was, that thereby
| circumcision, and the whole frame $f the legal ad-
i! ministration, were set aside, as no longer in force.
530
GALATIANS, V.
This raised their greatest outcries against it, and i
stirred them up to oppose and persecute the profes¬
sors of it. Now if Paul and others could have given
into t is opinion, that circumcision was still to be re¬
tained, and the observation of the law of Moses join¬
ed with faith in Christ as necessary to salvation, then
•their offence against it would have been in a great
measure removed, and they might have avoided the
sufferings the) underwent for the sake of it. But
though others, and particularly those who were so
forward to asperse him as a preacher of this doc¬
trine, could easily come into it, yet so could not he ;
lie rather chose to hazard his ease and his credit, yea
his very life itself, than thus to corrupt the truth,
and give up the liberty of the gospel. Hence it was,
that" the Jews continued to be so much offended
against Christianity, and against him as the preacher
of it. Thus the apostle clears himself from the un¬
just reproach which his enemies had cast upon him,
and at the same time shews how little regard was
due to those men who could treat him in such an
injurious manner, and how much reason he had to
wish that they were even cut off.
1 3. For, brethren, ye have been called
unto liberty; only use not liberty for an oc¬
casion to the flesh, but by love serve one
another. 14. For all the law 'is fulfilled in
one word, even in this ; Thou shalt love thy
neighbour as thyself. 15. But if ye bite
and devour one another, take heed that ye
be not consumed one of another. 16. This
1 say then, Walk in the Spirit, and ye shall
not fulfil the lust of the flesh. 1 7. For the
flesh lusteth against the Spirit, and the Spi¬
rit, against the flesh: and these are con¬
trary the one to the other ; so that ye can¬
not do the things that ye would. 18. But
if ye be led by the Spirit, ye are not under
the law. 19. Now the works of the flesh
are manifest, which are these', Adultery,
fornication, uncleanness, lasciviousness,
20. Idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,
21. Envyings, murders, drunkenness, re-
vellings, and such like : of the which I tell
you before, as I have also told you in time
past, that, they who do such things shall not
inherit the kingdom of God. 22. But the
fruit of the Spirit is love, joy, peace, long-
suffering, gentleness, goodness, faith, 23.
.Meekness, temperance : against such there
is no law. 24. And they that are Christ’s
have crucified the flesh with the affections
and lusts. 25. If we live in the Spirit, let
us also walk in the Spirit. 26. Let us not
be desirous of vain-glory, provoking one
another, envying one another.
In the latter part of this chapter the apostle comes
to exhort these Christians to serious practical god¬
liness, as the best antidote against the snares of
the false teachers. Two things especially he presses
upon them :
I. That they should not strive with one another,
but love one another. He tells them, (it. 13.) that
they had been called unto liberty; and he would have
them to stand fast in the liberty wherewith Christ
had made them free ; but yet he would have them
be very careful that they did not use this liberty as
an occasion to the Jlesh ; that they did not thence
take occasion to indulge themselves in any corrupt
affections and practices, and particularly such as
might create distance and disaffection, and be the
ground of quarrels and contentions among them :
but, on the contrary, he would have them by love to
serve one another, to maintain that mutual love and
affection, which, notwithstanding any lesser differ¬
ences there might be among them, would dispose
them to all those offices of respect and kindness to
each other, which the Christian religion obliged
them to. Note, 1. The liberty we enjoy as Chris¬
tians, is not a licentious liberty : though Christ has
redeemed us from the curse of the law, yet he has
not freed us from the obligation of it ; the gospel is
a doctrine according to godliness, (1 Tim. 6. 3.) and
is so far from giving the least countenance to sin, that
it lays us under the strongest obligations to avoid and
subdue it. 2. Though we ought to stand fast in our
Christian liberty, yet we should not insist upon it to
the breach of Christian charity ; we should not use it
as an occasion of strife and contention with our fellow
Christians, who may be differently minded from us ;
but should always maintain such a temper towards
each other as may dispose us by love to serve one
another. This the apostle endeavours to persuade
these Christians to, and there are two considerations
which he sets before them for this purpose: (1.)
That all the law is fulfilled in one word, even in this,
Thou shalt love thy neighbour as thyself, v. 14.
Love is the sum of the whole law ; as love to God
comprises the duties of the first table, so love to our
neighbour those of the second. The apostle takes
notice of the latter here, because he was speaking
of their behaviour towards one another ; and when
he makes use of thi« as an argument to persuade
them to mutual love, he intimates both that this
would be a good evidence of their sincerity in reli¬
gion, and also the most likely means of rooting out
those dissensions and divisions that were among them.
It will appear that we are the disciples of Christ in- ;
deed, when we have love one to another ; (John 13.
35.) and where this temper is kept up, if it do not j
wholly extinguish those unhappy discords that are
among Christians, yet at least it will so far accom¬
modate them, that the fatal consequences of them
will be prevented. (2.) The sad and dangerous
tendency of a contrary behaviour ; (i>. 15.) But, says
he, if instead of serving one another in love, and
therein fulfilling the law of God, ye bite and devour
one another, take heed ye be not consumed one of
another. If instead of acting like men and Chris¬
tians, they would behave themselves more like brute
beasts, in tearing and rending one another, they
could expect nothing as the consequence of it, but
that they would be consumed one of another ; and
therefore they had the greatest reason not to indulge
themselves in such quarrels and animosities. Note,
Mutual strifes among brethren, if persisted in, are
likely to prove a common ruin ; they that devour
one another, are in a fair way to be consumed one
of another. Christian churches cannot be ruined but
by their own hands; but if Christians, who should
be helps to one another, and a joy one to another, be
as brute beasts, biting and devouring each other,
what can be expected but that the God of love
should deny his grace to them, arid the Spirit of love
should depart from them, and that the evil spirit,
who seeks the destruction of them all, should pre¬
vail ? ... i
II. That they should all strive against sin ; and
happy would it be for the church, if Christians
would let all their quarrels be swallowed up of this,
even a quarrel against sin ; if, instead of biting and
devouring one another on the account of their dif-
531
GALATIANS, V.
ferent opinions, they would all set themselves against
sin in themselves and the places where they live.
This is what we are chiefly concerned to fight
against, and that which above every thing else we
should make it our business to oppose and suppress.
To excite Christians hereunto, and to assist them
herein, the apostle shews, ,
1. That there is in every one a struggle between
the flesh and the Spirit ; ( v . 17.) The flesh , the cor¬
rupt and carnal part of us, lusts , strives and strug¬
gles with strength and vigour, against the Spirit : it
opposes all the motions of the Spirit, and resists
every thing that is spiritual. On the other hand,
the Spirit, the renewed part of us, strives against the
flesh, and opposes the will and desire of it : and
hence it comes to pass, that we cannot do the things
that we would ; as the principle of grace in us will
not suffer us to do all the evil which our corrupt na¬
ture would prompt us to, so neither can we do all the
good that we would, by reason of the oppositions
we meet with from that corrupt and carnal princi¬
ple. Even as in a natural man there is something
of struggle ; (the convictions of his conscience, and
the corruption of his own heart, strive with one an¬
other ; his convictions would suppress his corrup¬
tions, and his corruptions silence his convictions ;) so
in a renewed man, where there is something of a
good principle, there is a struggle between the old
nature and the new nature, the remainders of sin
and the beginnings of grace ; and this Christians
must expect will be their exercise as long as they
continue in this world.
2. That it is our duty and interest in this struggle
to side with the better part, to side with our convic¬
tions against our corruptions, and with our graces
against our lusts. This the apostle represents as our
duty, and directs us to the most effectual means of
success in it. If it should be .asked, What course J
must we take, that the better interest may get the I
better ? he gives us this one general rule, which, if j
duly observed, would be the most sovereign remedy
against the prevalence of corruption ; and that is, to
walk in the Spirit ; (t\ 16.) This I say then. Walk-
in the Spirit, and ye shall not fulfil the lust of the
flesh. By the Spirit here may be meant either the
Holy Spirit himself, who condescends to dwell in the
hearts of those whom he has renewed and sanctified, j
to guide and assist them in the way of their duty ;
or that gracious principle which he implants in the I
souls of his people, and which lusts against the flesh ;
or that corrupt principle which still remains in them,
as that does against it. / Accordingly, the duty here
recommended to us, is, that we set ourselves to act
under the guidance and influence of the blessed
Spirit, and agreeably to the motions and tendency of |
the new nature in us ; and if this be our care in the
ordinary course and tenour of our lives, we may de¬
pend upon it, that, though we may not be freed from
the stirrings and oppositions of our corrupt nature, I
we shall be kept from fulfilling it in the lusts thereof; \
so that though it remain in us, yet it shall not obtain
a dominion over us. Note, The best antidote against
the poison of sin, is, to walk in the Spirit ; to be
much in conversing with spiritual things ; to mind
the things of the soul, which is the spiritual part of
man, more than those of the body, which is his
carnal part ; to commit ourselves to the guidance of
the word, wherein the Holy Spirit makes known the
will of God concerning us, and in the way of our
duty to act in a dependence on his aids and influences.
And as this would be the best means of preserving
them from fulfilling the lusts of the flesh, so it would
be good evidence that they were Christians indeed ;
for, says the apostle, (t>. 18.) If ye be led by the
Spirit, ye are not under the law. As if he had said,
“ You must expect a struggle between flesh and
Spirit as long as you are in the world ; that the flesh
j will be lusting against the Spirit, as well as the Spirit
| against the flesh : but, if in the prevailing bent and
j tenour of your lives you are led by the Spirit ; if you
act under the guidance and government of the Holy
Spirit, and of that spiritual nature and disposition he
has wrought in you ; if you make the word of God
your rule, and the grace of God your principle; it
will hence appear, that you are not under the law ;
not under the condemning, though you are still under
the commanding, power of it : for there is now no
condemnation in them that are in Christ Jesus, who
walk not after the flesh, but after the Spirit ; and as
many as are led by the Spirit of God, they are the
sons of God,” Rom. 8. 1 — 14.
3. The apostle specifies the works of the flesh,
which must lie watched against and mortified, and
the fruits of the Spirit, which must be cherished and
brought forth ; (v. 19, &c. ) and by specifying par¬
ticulars he further illustrates what he is here upon.
He begins,
(1.) With the works of the flesh, which, as they
are many, so they are manifest. It is past dispute
that the things he here speaks of are the works of
the flesh, or the product of corrupt and depraved
nature ; most of them are condemned by the light
of nature itself, and all of them by the light of scrip¬
ture. The particulars he specifies are of various
sorts ; some are sins against the feventh command¬
ment, such as adultery, fornication, uncleanness,
lasciviousness ; by which are meant not only the gross
acts of these sins, but all such thoughts, or words,
or actions, as have a tendency toward the great
transgression. Some are sins against the first and
second commandments, as idolatry, and witchcraft ;
others are sins against our neighbour, and contrary
to the royal law of brotherly love, such as hatred,
variance, emulations, wrath, strife, which too often
occasion seditions, heresies, envyings, and sometimes
break out into murders, not only of the names and
reputation, but even of the very lives, of our fellow-
creatures. Others are sins against ourselves, such
as drunkenness and revel/ings ; and he concludes the
catalogue with an et csetera, and gives fair warning
to all to take care of them, as they hope to see the
face of God with comfort. Of these and such like,
says he, I tell you before, as I have also told you in
times past, that they who do such things, how much
soever they may flatter themsehes with vain hopes,
shall not inherit the kingdom of God. These are
sins which will undoubtedly shut men out of heaven.
The world of spirits can never be comfortable to
those who plunge themselves in the filth of the flesh ;
nor will the righteous aqd holy God ever admit such
into his favour and presence, unless they are first
washed and sanctified, and just fled in the name of
our Lord Jesus, and by the Spirit of our God, 1 Cor.
6. 11.
(2.) He specifies the fruits of the Spirit, or the
renewed nature, which as Christians we are con¬
cerned to bring forth, v. 22, 23. And here we may
observe, that as sin is called the work of the flesh, be¬
cause the flesh, or corrupt nature, is the principle
that moves and excites men to it ; so grace is said to
be the fruit of the Spirit, because it wholly proceeds
from the Spirit, as the fruit does from the root : and
whereas before the apostle had chiefly specified
those works of the flesh, which were not only hurtful
to men themselves, but tended to make them so to
one another ; so here he chiefly takes notice of those
fruits of the Spirit, which had a tendency to make
Christians agreeable one to another, as well as easy
to themselves: and this was very suitable to the
caution or exhortation he had before given, (v. 13.)
that they should not use their liberty as an occasion
to the flesh, but by love serve one another. He par¬
ticularly recommends to us, Love, to God especially,
and to one another for his sake — Joy, by which may
532
GALATIANS, VI.
be understood cheerfulness in conversation with our
triends, or rather a constant delight in God — Peace,
with God and conscience, or a peaceableness of
temper and behaviour towards others — Long-suffer¬
ing, patience to defer anger, and a contentedness to
bear injuries — Gentleness, such a sweetness of tem¬
per, and especially towards our inferiors, as disposes
us to be affable and courteous, and easy to be en¬
treated when any have wronged us — Goodness, kind¬
ness and beneficence, which shews itself in a readi¬
ness to do good to all as we have opportunity — Faith,
fidelity, justice, and honesty, in what we profess and
promise to others — Meekness, wherewith to govern
our passions and resentments, so as not to be easily
provoked, and, when we are so, to be soon pacified
— And Temperance, in meat and drink, and other
enjoyments of life, so as not to be excessive and im¬
moderate in the use of them. Concerning these
things, or those in whom these fruits of the Spirit
are found, the apostle says, There is no law against
them, to condemn and punish them. Yea, hence it
appears, that they are not under the law, but under
grace ; for these i'ruits of the Spirit, in whomsoever
they are found, plainly shew, that such are led by
the Spirit, and, consequently, that they are not under
the law, as v. 18.
And as, by specifying these works of the flesh and
fruits of the Spirit, the apostle directs us both what
we are to avoid and oppose, and what we are to
cherish and cultivate ; so, (it. 24. ) he acquaints us,
that this is the sincere care and endeavour of all real
Christians ; And they that are Christ's, says he, they
who are Christians indeed, not only in shew and pro¬
fession, but in sincerity and truth, have crucified the
flesh with the affections and lusts. As in their bap¬
tism they were obliged hereunto, (for, being bap¬
tized into Christ, they were baptized into his death,
Rom. 6. 3.) so they are now sincerely employing
themselves herein, and, in conformity to their Lord
and Head, are endeavouring to die unto sin, as he
had died for it. They have not yet obtained a com¬
plete victory over it, they have still flesh as well as
Spirit in them, and that has its affections and lusts,
which continue to give them no little disturbance ;
but as it does not now reign in their mortal bodies, so
that they obey it in the lusts thereof, (Rom. 6. 12.) so
they are seeking the utter ruin and destruction of it,
and to put it to the same shameful and ignominious,
though lingering death, which our Lord Jesus under¬
went for our sakes. Note, If we would approve our¬
selves to be Christ’s, such as are united to mm, and in¬
terested in him, we must make it our constant care
and business to crucify the flesh with its corrupt affec¬
tions and lusts. Christ will never own those as his,
who yield themselves the servants of sin. But though
the apostle here only mentions crucifying of the flesh
with the affections and lusts, as the care and charac¬
ter of real Christians ; yet, no doubt, it is also im¬
plied, that, on the other hand, we should shew forth
those fruits of the Spirit which he had just before
been specifying; this is no less our duty than that,
nor is it less necessary to evidence our sincerity in
religion. It is not enough that we cease to do evil,
but we must learn to do well. Our Christianity
obliges us not only to die unto sin, but to live unto
righteousness ; not only to oppose the works of the
flesh, but to bring forth the fruits of the Spirit too.
If therefore we would make it appear that we do in¬
deed belong to Christ, this must be our sincere care
and endeavour as well as the other : and that it was
the design of the apostle to represent both the one
and the other of these as our duty, and as necessary
to support our character as Christians, may be ga¬
thered from what follows, (y. 25.) where he adds,
If we live in the Spirit, let us also walk in the Spirit ;
that is, “ If we profess to have received the Spirit
of Christ, or that we are renewed in the spirit of our
minds, and endued with a principle cf spiritual life,
let us make it appear by the proper fruits of the
Spirit in our lives.” He had belore told us, that the
Spirit of Christ is a privilege bestowed on all the
children of God, ch. 4. 6. “Now,” says he, “ if we
profess to be of this number, and as such to have ob¬
tained this privilege, let us shew it by a temper and
behaviour agreeable hereunto ; let us evidence our
good principles by good practices. Our conversa¬
tion will always be answerable to the principle which
we are under the guidance and government of: as
they that are after the flesh do mind the things of the
fiesh, so they that are after the Spirit do mind the
things of the Spirit, Rom. 8. 5. If therefore we would
have it appear that we are Christ’s, and that we are
partakers of his Spirit, it must be by our walking not
after the fiesh, but after the Sphit. We must set
ourselves in good earnest both to mortify the deeds
of the body, and to walk in newness of life.
The apostle concludes this chapter with a caution
against pride and envy, v. 26. He had before been
exhorting these Christians by love to serve one an¬
other, {v. 13.) and had put them in mind of what
would be the consequence, if, instead of that, they
did bite and devour one another, v. 15. Now as a
means of engaging them to the one, and preserving
them from the other, of these, he here cautions them
against being desirous of vain-glory, or giving way
to an undue affectation of the esteem and applause
of men ; because this, if it were indulged, would
certainly lead them to provoke one another, and to
envy one another. As far as this temper prevails
among Christians, they will be ready to slight and
despise those whom they look upon as inferior to
them, and to be put out of humour if they are de¬
nied that respect which they think is their due from
them ; and they will alsobe apt to envy those bv whom
their reputation is in any danger of being lessened :
and thus a foundation is laid for those quarrels and
contentions, which, as they are inconsistent with that
love which Christians ought to maintain towards each
other, so are greatly prejudicial to the honour and
interest of religion itself. This therefore the apostle
would have us by all means to watch against. Note,
[1.] The glory which comes from men, is vain-glory,
which, instead of being desirous of, we should be
dead to. Note, [2.] An undue regard to the appro¬
bation and applause of men, is one great ground of
the unhappy strifes and contentions that are among
Christians.
CHAP. VI.
This chapter chiefly consists of two parts. In the former the
apostle gives us several plain and practical directions,
which more especially tend to instruct Christians in their
duty to one another, and to promote the communion of saints
in love, v. 1 . . 10. In the latter he revives the main design
of the epistle, which was to fortify the Galatians against the
arts of their judaizing teachers, and confirm them in the
truth and liberty of trie gospel: for which purpose he, I.
Gives them the irue character of these teachers, and shews
them from what motives, and with what views, they acted,
v. 11 . . 14. And, II. On the other hand he acquaints them
with his own temper and behaviour ; from both which they
might easily see now little reason they had to slight him,
and to fall in with them. And then lie concludes the epistle
with a solemn benediction.
1. RETHREN, if a man be overtaken
I 5 in a fault, ye who are spiritual, re¬
store such a one in the spirit of meekness;
considering thyself, lest thou also be tempt¬
ed. 2. Bear ye one another’s burthens, and
so fulfil the law of Christ. 3. For if a man
think himself to be something, when he is
nothing, he deceiveth himself. 4. But let
every man prove his own work, and then
GALATIANS, VI.
533
shall he have rejoicing in himself alone,
and not in another. 5. For every man shall
bear his own burthen. 6. Let him that is
taught in the word communicate unto him
that teacheth in all good things. 7. Be not
deceived; God is not mocked: for whatso¬
ever a man soweth, that shall he also reap.
8. For he that soweth to his flesh shall of
the flesh reap corruption ; but he that soweth
to the Spirit shall of the Spirit reap life ever¬
lasting. 9. And let us not be weary in well
doing: for in due season we shall reap, if
we faint not. 10. As we have therefore
opportunity, let us do good unto all men ,
especially unto them who are of the house¬
hold of faith.
The apostle having, in the foregoing chapter, ex-
horted Christians by love to serve one another , (t\ 13.)
and also cautioned us (t>. 26. ) against a temper which,
if indulged, would hinder us trom shewing the mu¬
tual love and serviceableness which he had recom¬
mended ; in the beginning of this chapter he pro¬
ceeds to give us some further directions, which, if
duly observed, would both promote the one, and pre¬
vent the other of these, and render our behaviour
both more agreeable to our Christian profession, and
more useful and comfortable to one another : parti¬
cularly,
I. We here are taught to deal tenderly with those
who are overtaken in a fault, v. 1. He puts a com¬
mon case, If a man be overtaken in a fault , be
brought to sin by the surprise of temptation. It is
one thing to overtake a fault by contrivance and de¬
liberation, and full resolution in sin ; and another
thing to be overtaken in a fault. The latter is the
case here supposed, and herein the apostle shews
that great tenderness should be used. They <who are
spiritual ; by whom is meant, not only the ministers,
(as if none but they were to be called spiritual per¬
sons,) but other Christians too, especially those of
the higher form in Christianity ; these must restore
such a one with the S/iirit of meekness. Here observe,
1. The duty we are directed to — to restore such ; we
should labour, by faithful reproofs, and pertinent and
seasonable councils, to bring them to repentance.
The original word K^ntpri^iTt, signifies to set in joint,
as a dislocated bone is ; accordingly, we should en¬
deavour to set them in joint again, to bring them to
themselves, by convincing them of their sin and
error, persuading them to return to their duty, com¬
forting them in a sense of pardoning mercy there¬
upon, and, having thus recovered them, confirming
our love to them. 2. The manner wherein this is
to be dene — with the sfiirit of meekness ; not in wrath
and passion, as those who triumph in a brothers
falls, but with meekness, as those who rather mourn
for them. Many needful reproofs lose their efficacy
by being given in wrath : but when they are managed
with calmness and tenderness, and appear to pro¬
ceed from a sincere affection to them, and concern
for their welfare, they are likely to make a due im¬
pression. 3. A very good reason why this should be
done with meekness — considering thyself, lest thou
also be tempted. We ought to deal very tenderly
with those who are overtaken in sin, because we
none of us know but it may some time or other be
our own case. We also may be tempted, yea, and
overcome, by the temptation ; and therefore, if we
rightly consider ourselves, this will dispose us to do
by others as we desire to be done by in such a case.
II. We arfe here directed to bear one another’s
burthens, v. 2. This may be considered either as
referring to what goes before, and so may teach us
to exercise forbearance and compassion towards one
another, in the case of those weaknesses, and fol¬
lies, and infirmities, which too often attend us —
that, though we should not wholly connive at them,
yet we should not be severe against one another, on
the account of them ; or as a more general precept,
and so it directs us to sympathize, with one another
under the various trials and troubles that we may
meet with, and to be ready to afford each other the
comfort and counsel, the help and assistance, which
our circumstances may require. To excite us here¬
unto, the apostle adds, by way of motive, that so
we shall -fulfil the law of Christ. This is to act
agreeably to the law of his precept, which is the
law of love, and obliges us to a mutual forbearance
and forgiveness, to sympathy with, and compassion
towards, each other ; and it would also be agreeable
to his pattern and example, which have the force of
a law to us. He bears with us under our weaknesses
and follies ; he is touched with a fellow-feeling of our
infirmities ; and therefore there is good reason we
should maintain the same temper towards one
another. Note, Though as Christians we are freed
from the law of Moses, yet we are under the law of
Christ ; and therefore, instead of laying unnecessary
burthens upon others, (as those who urged the ob¬
servation of Moses’s law did,) it much more be¬
comes us to fulfil the law of Christ by bearing one
another’s burthens.
The apostle being aware how great a hinderance
pride would be to the mutual condescension and
sympathy which he had been recommending, and
that a conceit of ourselves would dispose us to cen¬
sure and contemn our brethren, instead of bearing
with their infirmities, and endeavouring to restore
them when overtaken with a fault ; he therefore ( v .
3.) takes care to caution us against this; he sup¬
poses it as a very possible thing, (and it wouid be
well if it were not too common,) for a man to think
himself to be something, to entertain a fond opinion
of his own sufficiency, to look upon himself as v/iser
and better than other men, and as fit to dictate and
prescribe to them, when in truth he is nothing, has
nothing of substance or solidity in him, or that can
be a ground of the confidence and superiority which
he assumes. To dissuade us from giving way to
this temper, he tells us that such a one does but
deceive himself; while he imposes upon others, by
pretending to what he has not, he puts the greatest
cheat upon himself, and sooner or later will find the
sad effects of it. This will never gain him that
esteem, either with God or good men, which he is
ready to expect ; he is neither the freer from mis¬
takes, nor will he be the more secure against temp¬
tations, for the good opinion he has of his own suf¬
ficiency, but rather the more liable to fall into them,
and to be overcome by them ; for he that thinks he
stands, had need to take heed lest he fall. Instead
therefore of indulging such a vain-glorious humour,
which is both destructive of the love and kindness
we owe to our fellow-Christians, and also injurious
to ourselves, it would much better become us to
accept the apostle’s exhortation, (Phil. 2. 3.) To do
nothing through strife or vain-glory ; but that in
lowliness of mind we should each esteem other better
than ourselves. Note, Self-conceit is but self-de¬
ceit : as it is inconsistent with that charity we owe
to others, (for charity vaunteth not itself is not
puffed up, 1 Cor. 13. 4.) so it is a cheat upon our¬
selves ; and there is not a more dangerous cheat in
the world than self-deceit is. As a means of pre¬
venting this evil,
III. W e are advised, Every one to prove his own
work, v. 4. By our own work is chiefly meant our
own actions or behaviour. These the apostle di¬
rects us to prove, that is, seriously and impartially
534
GALATIANS, VI.
to examine them by the rule of God’s word, to see
w hether or no they are agreeable to it, and there¬
fore such as God and conscience do approve of.
This he represents as the duty of every man ; in¬
stead of being forward to judge and censure others,
it would much more become us to search and try
our own ways ; our business lies more at home
than abroad, .with ourselves than with other men ;
for what have we to do, to judge another man's
servant? From the connexion ot this exhortation
with what goes before, in appears, that if Christians
did duly employ thmselves in this work, they might
easily discover those defects and failings in them¬
selves, which would soon convince them how little
reason they have either to be conceited of them¬
selves, or severe in their censures of others. And
so it gives us occasion to observe, that the best way
to keep us from being proud of ourselves, is, to
prove our ownselves ; the better we are acquainted
with our own hearts and ways, the less liable shall
we be to despise, and the more disposed to compas- j
sionate and help, others under their infirmities and
afflictions.
That we might be persuaded to this necessary
and profitable duty of proving our own work, the
apostle urges two considerations very proper for this
purpose.
1. This is the way to have rejoicing in ourselves
alone. If we set ourselves in good earnest to prove
our own work, and, upon the trial, can a/ijrrove
ourselves to God, as to our sincerity and upright¬
ness toward him, then may we expect to have com¬
fort and peace in our own souls, having the testimony
of our own consciences for us ; (as 2 Cor. 1. 12.) and
this, he intimates, would be a much better ground
of joy and satisfaction than to be able to rejoice in
another, either in the good opinion which others
may have of us, or in having gained over others to
our opinion, which the false teachers were wont to
glory in, (as we see, v. 13.) or by comparing our¬
selves with others, as, it should seem, some did, who
were ready to think well of themselves, because
thev were not so bad as some others. Too many are
apt to value themselves upon such accounts as these;
but the joy that results thence, is nothing to that
which arises from an impartial trial of ourselves by
the rule of God’s word, and our being able there¬
upon to approve ourselves to him. Note, (1.)
Though we have nothing in ourselves to boast of,
yet we may have matter of rejoicing in ourselves :
our works can merit nothing at the hand of God ;
but if our consciences can witness for us, that they
are such as he for Christ’s sake approves and ac¬
cepts, Vve may upon good ground rejoice therein.
2. The true way to have rejoicing in ourselves, is,
to be much in proving our own works ; in examin¬
ing ourselves by the unerring rule of God’s word,
and not by the false measure of what others are, or
may think of us. (3.) It is much more desirable to
have matter of glorying in ourselves than in another.
If we have the testimony of our consciences, that
we are accepted of God, we need not much con¬
cern ourselves about what others think or say of us ;
and without this the good opinion of others will
stand us in little stead.
2. The other argument which the apostle uses to
press upon us this duty of proving our own work, is,
7 'hat every man shall bear his own burthen ; (v. 5.)
the meaning of which is, that at the great day every
one shall be reckoned with according as his be¬
haviour here has been. He supposes that there is
a day coming, when we must all give an account of
ourselves to God ; and he declares that then the
judgment will proceed, and the sentence pass, not
according to the sentiments of the world concerning
us, or any ungrounded opinion we may have had of
ourselves, or upon our having been better or worse
than others, but according as our state and bena
viour have really been in the sight of God. And if
there be such an awful time to be expected, when
he will render to every one according to his works ,
surely there is the greatest reason why we should
prove our own works now ; if we must certainly be
called to an account hereafter, surely we ought to
be often calling ourselves to an account here, to
see whether or no we are such as God will own and
approve then : and as this is our duty, so if it were
more our practice, we should entertain more be¬
coming thoughts both of ourselves and our fellow-
Christians ; and instead of bearing hard upon one
another, on the account of any mistakes or failings
we may be guilty of, we should be more ready to
fulfil that law of Christ, by which we must be judg¬
ed in bearing one another’s burthens.
IV. Christians are here exhorted to be free and
liberal in maintaining their ministers ; (v. 6.) Let
him that is taught in the word, communicate to him
that teacheth, in all good things. Here we may ob¬
serve, 1. File apostle speaks of it as a thing known
and acknowledged, that, as there are some to be
taught, so there are others who are appointed to
teach them. The office of the ministry is a divine
institution, which does not lie open in common to
all, but is confined to those only whom God has
qualified for it, and called to it : even reason itself
directs us to put a difference between the teachers
and the taught ; for if all were teachers, there would
be none to be taught, and the scriptures sufficiently
declare that it is the will of God we should do so.
2. It is the word of God wherein ministers are to
teach and instruct others; that which they are to
preach, is the word, 2 Tim. 4. 2. That which
they are to declare, is the counsel of God, Acts 20.
27. They are not lords of our faith, but helpers of
our joy, 2 Cor. 1. 24. It is the word of God which
is the only rule of faith and life ; this they are con¬
cerned to study, and to open, and improve, for the
edification of others, but they are no further to be
regarded than as they speak according to this rule.
3. It is the duty of those who are taught in the
word, to suppoj't those who are appointed to teach
them ; for they are to communicate to them in all
good things, freely and cheerfully to contribute of
the good things which God has biessed them with,
what is needful for their comfortable subsistence.
Ministers are to give attendance to reading, to ex¬
hortation, to doctrine ; (1 Tim. 4. 14.) they are not
to entangle themselves with the affairs of this life ; (2
Tim. 2. 4.) and therefore it is but fit and equit¬
able, that, while they are sowing to others spiritual
things, they should reap their carnal things. And
this is the appointment of God himself : for as under
the law, they who ministered about holy things,
lived of the things of the temple ; so hath the Lord
ordained, that they who preach the gospel, should
live of the gospel, i Cor. 9. 11, 13, 14.
V. Here is a caution to take heed of mocking
God, or of deceiving ourselves, by imagining that
he can be imposed upon by mere pretensions or pro¬
fessions ; (7>. 7.) Be not deceived, God is not mocked.
This may be considered as referring to the forego¬
ing exhortation ; and so the design of it is to con¬
vince those of their sin and folly, who endeavoured
by any plausible pretences to excuse themselves
from doing their duty in supporting their ministers :
or it may be taken fn a more general view, as re¬
specting the whole business of religion, and so as de¬
signed to take men off from entertaining any vain
hopes of enjoying its rewards, while they live in the
neglect of its duties. The apostle here supposes
that many are apt to excuse themselves from the
work of religion, and especially the more self-de¬
nying and chargeable parts of it, though at the
same time they may make a shew and profession of
GALATIANS, VI.
o35
it; but he assutes them that this their way is their i
folly, for though hereby they may possibly impose
upon others, yet they do but deceive themselves if
they think to impose upon God, who is perfectly
acquainted with their hearts as well as actions, and
as he cannot be deceived, so he will not be mocked ;
and therefore to prevent this, he directs us to lay
it down as a rule to ourselves, That whatsoever a
man soweth, that shall he also rea/i ; or that ac¬
cording as we behave ourselves now, so will our
account be in the great day. Our present time is
seed-time, in the other world there will be a great
harvest ; and as the husbandman reaps in the har¬
vest according as he sows in the seedness, so we ■
shall reap then as we sow now. And he further
acquaints us, [v. 8.) that as there are two sorts of
seedness, sowing to the flesh, and sowing to the
Spirit, so accordingly will the reckoning be here¬
after ; If we sow to the flesh, we shall of the flesh
rea/i corrufition. If we sow the wind, we shall reafi
the whirlwind. They who live a carnal sensual life,
who, instead of employing themselves to the ho¬
nour of God, and the good of others, spend all their
thoughts, and care, and time, about the flesh, must
expect no other fruit of such a course than corrup¬
tion ; a mean and short-lived satisfaction at present,
and ruin and misery at the end of ft. But, on the
other hand, they that sow to the Spirit, that, under
the guidance and influence of the Spirit, do live a
holy and spiritual life, a life of devotedness to God,
and of usefulness and serviceableness to others, may
depend upon it, that of the Spirit they shall reap life
everlasting ; they shall have the truest comfort in
their present course, and an eternal life and hap¬
piness at the end of it. Note, They who go about
to mock God, do but deceive themselves ; hypocrisy
in religion is the greatest folly as well as wicked¬
ness ; since the God we have to do with, can easily
see through all our disguises, and will certainly deal
with us hereafter, not according to our professions,
but our practices.
VI. Here is a further caution given us, not to be
weary in well doing, v. 9. As we should not ex¬
cuse ourselves from any part of our duty, so neither
should we grow weary in it. There is in all of us
too great a proneness hereunto ; we are very apt
to flag and tire in duty, yea to fall off from it,’ par¬
ticularly that part of it which the apostle here has
a special regard to, that of doing good to others. !
This therefore he would have 11s carefully to watch [
and guard against ; and he gives this very good rea- i
son for it, because in due season we shall reap, if we !
faint not ; where he assures us, that there is a re¬
compense of reward in reserve for all who sincerely
employ themselves in well doing; that this reward [
will certainly be bestowed on us in the proper sea¬
son — if not in this world, yet undoubtedly in the
next; but then that it is upon supposition that we
faint not in the way of our duty : it we grow weary
of it, and withdraw from it, we shall not only miss
of this reward, but lose the comfort and advantage
of what we have already done ; but if we hold on
and hold out in well-doing, though our reward may
be delayed, yet it will surely come, and will be so
great as to make us an abundant recompense for all
our pains and constancy. Note, Perseverance in
well-doing is our wisdom and interest, as well as
dutv, for to this only is the reward promised.
VII. Here is an exhortation to all Christians to do ■
good in their places; (y. 10.) As we have therefore '
opportunity, &c. It is not enough that we be good
ourselves, but we must do good to others, if we j
would approve ourselves to be Christians indeed.
The duty here recommended to us, is the same
that is spoken of in the foregoing verses ; and as
there the apostle exhorts us to sincerity and perse¬
verance in it, so here he directs 11s both as to the j
objects and the rule of it. 1. The objects of this
duty are more generally all men ; we are not to con¬
fine our charity and beneficence within too narrow
bounds, as the Jews and judaizing Christians were
ipt to do ; but should be ready to extend it to all
who partake of the same common nature with us, as
far as we are capable, and they stand in need of us.
But yet, in the exercise of it, we are to have a
special regard to the household of faith, or to those
who profess the same common faith, and are mem¬
bers of the same body of Christ, with us: though
others are not to be excluded, yet these arc to be
preferred. The charity of Christians should be ex¬
tensive charity ; but yet therein a particular respect
is to be had to good people. God does good to all,
but in an especial manner he is good to his own
servants ; and we must in doing good be followers
of God as dear children. 2. The rule which we
are to observe in doing good to others, is, as we have
opportunity ; which implies, (1.) That we should
be sure to do it while we have opportunity , or while
our life lasts, which is the only season w herein we
are capable of doing good to them. If therefore
we would behave ourselves aright in this matter,
we must not, as too many do, neglect it in our life¬
time, and deter it till we come to die, under a pre¬
tence of doing something of this nature then : tor as
we cannot be sure that we shall then have an oppor¬
tunity tor it, so neither, if we should, have we any
ground to expect that what we do will be so ac¬
ceptable to God, much less that we can atone for
our past neglects by leaving something behind us
for the good of others, when we can no longer keep
it ourselves. But we should take care to do good in
our life-time, yea, to make this the business of our
lives. And, (2.) That we be ready to improve every
opportunity for it : we should not content ourselves
in having done some good already ; but, whenever
fresh occasions offer themselves, as far as cur capa¬
city reaches, we should be ready to embrace them
too, for we are directed to give a portion to seven,
and also to eight, Eccl. 11. 2. Note, [1 ] As God
has made it our duty to do good to ethers, 30 he takes
care in his providence to furnish us with opportuni¬
ties for it. The floor we have always with us, Matt.
26. 11. [2.] Whenever God gives us an opportu¬
nity of being useful to others, lie expects we should
improve it, according to our capacity and ability.
[3.] We have need of godly wisdom and discretion
to direct us in the exercise of our charity and bene¬
ficence, and particularly in the choice of the propei
objects of it ; for though none who stand in need of
us, are to be wholly overlooked, yet there is a differ¬
ence to be made between some and others.
11. Ye see how large a letter I have
written unto you with mine own hand. 12.
As many as desire to make a fair shew in
the flesh, they constrain )rou to be circum¬
cised ; only lest they should suffer persecu¬
tion for the cross of Christ. 13. For nei¬
ther they themselves who are circumcised
keep the law ; hut desire to have you cir¬
cumcised, that they may glory in your flesh.
14. But God forbid that I should glory,
save in the cross of our Lord Jesus Christ,
by whom the world is crucified unto me,
and 1 unto the world. 15. For in Christ
Jesus neither circumcision availeth any
thing, nor uncircumcision, but a new crea¬
ture. 16. And as many as walk according
to this rule, peace be on them, and mercy
536
GALATIANS, VI.
and upon the Israel of God. 17. From
henceforth let no man trouble me ; for I
bear in my body the marks of the Lord
Jesus. 1 8. Brethren, the grace of our Lord
Jesus Christ be with your spirit. Amen.
The apostle, having at large established the doc¬
trine of the gospel, and endeavoured to persuade
these Christians to a behaviour agreeable to it, seems
as if he intended here to have put an end to the epis¬
tle, especially when he had acquainted them, that,
as a particular mark of his respect to them, he had
written this large letter •with his own hand, and had
not made use of another as his amanuensis, and only
subscribed his name to it, as he was wont to do in
his other epistles : but such were his affection to
them, and concern to recover them from the ill im¬
pressions made upon them by their false teachers,
that he cannot break off till he has once again given
them the true character of those teachers, and an
account of his own contrary temper and behaviour ;
that, by comparing these together, they might the
more easily see how little reason they had to depart
from the doctrine he had taught them, and to com¬
ply with their’s.
I. He gives them the true character of those
teachers who were industrious to seduce them, in
several particulars. As, 1. They were men who
desired to make a fair shew in the Jiesh, v. 12. They
were very zealous for the externals of religion ; for¬
ward to observe, and to oblige others to observe, the
rites of the ceremonial law, though at the same
time they had little or no regard to real piety ; for,
as the apostle says of them in the following verse,
neither do they themselves kee/i the law. Proud, vain,
and carnal hearts desire nothing more than to make
a fair shew in the flesh ; and they can easily be con¬
tent with so much religion as will help them to keep
up such a fair shew ; but frequently those have least
of the substance of religion, who are most solicitous
to make a shew of it. 2. They were men who were
afraid of suffering, for they coristrained the Gentile
Christians to be circumcised, only lest they should
suffer persecution for the cross of Christ. It was not
so much out of a regard to the law, as to themselves ;
they were willing to sleep in a whole skin, and to
save their worldly cargo, and cared not though they
made shipwreck of faith and a good conscience.
That which they chieflv aimed at, was, to please the
Jews, and to keep up their reputation among them,
and so to prevent the trouble that Paul, and other
faithful professors of the doctrine of Christ, lay open
to. And, 3. Another part of their character was,
that they were men of a /iarry-s/iirit, and who had
no further zeal for the law than as it subserved their
carnal and selfish designs ; for they desired to have
these Christians circumcised, that they might glory in
their flesh, ( v . 13.) that they might s iv, they had
gained them over to their side, and made proselytes
of them, of which they carried the mark in their
flesh. And thus while they pretended to promote
religion, thev were the greatest enemies of it ; for
nothing has been more destructive to the interest of
religion than men siding and party-making.
II. He acquaints us, on the other hand, with his
own temper and behaviour, or makes profession of
his own faith, hope, and jov ; particularly,
1. That his principal glory was in the cross of
Christ ; God forbid , says he, that I should glory,
save in the cross of our Lord Jesus Christ, v. 14.
Bv the cross of Christ is here meant, his sufferings
and death qn the cross, or the doctrine of salvation
bv a crucified Redeemer. This was what the Jews
stumbled at, and the Greeks accounted foolishness ;
and the judaizing teachers themselves, though thev
had embraced Christianity, yet were so far ashamed
of it, that, in compliance with the Jews, anu to avoid
persecution from them, they were for mixing the
observation of the law of Moses with faith in Christ,
as necessary to salvation : but Paul had a very dif¬
ferent opinion of it ; he was so far from being offend¬
ed at the cross of Christ, or ashamed of it, or afraid
to own it, that he glories in it ; yea, he desires to
glory in nothing else, but rejects the thought of set¬
ting up any thing in competition with it, as the object
of his esteem, with the utmost abhorrence ; God for¬
bid, 8cc. This was the ground of all his hope as a
Christian : this was the doctrine, which, as an apos¬
tle, he was resolved to preach : and whatever trials
his firm adherence to it might bring upon him, he
was ready, not only to submit to them, but to rejoice
in them. Note, The cross of Christ is a good Chris¬
tian’s chief glory, and there is the greatest reason
why we should glory in it, for to it we owe all our
joys and hopes.
2. That he was dead to the world. By Christ, or
by the cross of Christ, the world was crucified to
him, and he to the world ; he had experienced the
power and virtue of it in weaning him from the
world, and this was one great reason of his glorying
in it. The false teachers were men of a worldly
temper, their chief concern was about their secular
interests, and therefore they accommodated their
religion thereunto. But Paul was a man of another
spirit ; as the world had no kindness for him, so nei¬
ther had he any great regard to it ; he was got above
both the smiles and the frowns of it, as one who is
a dying out of it. This is a temper of mind that
all Christians should be labouring after ; and the
best way to attain it, is, to converse much with the
cross of Christ ; the higher esteem we have of him,
the meaner opinion shall we have of the world ; and
the more we contemplate the sufferings our dear
Redeemer met with from the world, the less likely
styall we be to be in love with it.
3. That he did not lay the stress of his religion on
one side or other of the contesting interests, but on
sound Christianity, v. 15. There was at that time
an unhappy division among Christians ; circumci¬
sion and uncircumcision were become names by
which they were distinguished from each other ; for
(c/j. 2. 9, 12.) the Jewish Christians are called the
circumcision, and they of the circumcision. The false
teachers were very zealous for circumcision ; yea to
that degree, as to represent it as necessary to salva¬
tion, and therefore they did all they could to con¬
strain the Gentile Christians to submit to it : wherein
they had carried the matter much further than
others did ; for though the apostles connived at the
use of it among the Jewish converts, vet they were
by no means for imposing it on the Gentiles. But what
they laid so great a stress upon, Paul made very little
account of. It was indeed of great importance to the
interest of Christianity, that circumcision should not
be imposed on the Gentile converts, and therefore
Mi? he had set himself with the utmost vigour to op
pose: but as for mere circumcision or uncircumcision,
whether those who had embraced the Christian re¬
ligion had been Jews or Gentiles ; and whether they
were for or against continuing the use of circumci¬
sion, so that they did not place their religion in it —
this was comparatively a matter of little moment
with him ; for he very well knew, that in Jesus
Christ, in his account, or under the Christian dis¬
pensation, neither circumcision availed any thing ,
nor uncircumcision, as to men’s acceptance with
God, but a new creature. Here he acquaints us,
both wherein real religion does not, and wherein it
does, consist ; it does not consist in circumcision or
uncircumcision, in our being in this or the other de¬
nomination of Christians ; but it consists in our being
new creatures ; not in having a new name, or put
ting on a new face, but in our being renewed in the
GALATIANS, VI.
537
spirit of our minds, and having Christ termed in us:
this is of the greatest account with God, and so it
was with the apostle. If we compare this text with
some others, we may more fully see what it is that
renders us most acceptable to God, and which there¬
fore we should be chiefly concerned about. Here
we are told, that it is a new creature ; and ( c/i . 5. 6.)
that it is faith which worketh by love, and (1 Cor. 7.
19. ) that it is the kee fling the commandment s of God :
from all which it appears, that it is a change of mind
and heart, whereby we are disposed and enabled to
believe in the Lord Jesus, and to live a life of devoted¬
ness to God ; and that where this inward vital prac¬
tical religion is wanting, no outward professions, or
particular names, will ever stand us in any stead, or
3e sufficient to recommend us to him. Were Chris¬
tians duly concerned to experience this in them¬
selves, and to promote it in others ; if it did not
make them lay aside their distinguishing names, yet
it would at least take them off from laying so great
a stress upon them, as they too often do. Note,
Christians should take care to lay the stress of their
religion where God has laid it, that is, on those
things which are available to our acceptance with
him ; so we see the apostle did, and it is our wisdom
and interest herein to follow his example.
The apostle having shewn what was of chief con¬
sideration in religion, and what he laid the greatest
stress upon, that is, not a mere empty name or pro¬
fession, but a sound and saving change ; in v. 16. he
pronounces a blessing upon all those who walk ac¬
cording to this rule ; And as many as walk accord¬
ing to this rule, fieace be ufion them, and mercy ufion
the Israel of God. The rule which he here speaks of,
may be considered as signifying either more gene¬
rally the whole word of God, which is the complete
and perfect rule of faith and life ; or that doctrine of
the gospel, or way of justification and salvation, which
he had laid down in this epistle, by faith in Christ
without the works of the law ; or, as more immedi¬
ately referring to the new creature, which he had just
before been speaking of. The blessings which he
desires for those who walk according to this rule, or
which he gives them the hope and prospect of, (for
the words may be taken either as a prayer or a pro¬
mise,) are, fieace and mercy — peace with God and
conscience, and all the comforts of this life, as far as
they are needful for them — and mercy, that is, an
interest in the free love and favour of God in Christ,
which are the spring and fountain of all other bless¬
ings. A foundation is laid for these in that gracious
change which is wrought in them ; and while they
behave themselves as new creatures, and govern
their lives and hopes by the rule of the gospel, they
may most assuredly depend upon them. These, he
declares, shall be the portion of all the Israel of
God, by whom he means all sincere Christians, whe¬
ther Jews or Gentiles ; all who are Israelites indeed,
who, though they may not be natural, yet are be¬
come the sfiiritual, seed of Abraham ; these, being
heirs of his faith, are also heirs together with him
of the same promise, and consequently entitled to
the peace and mercy here spoken of. The Jews
and judaizing teachers were for confirming these
blessings onlv to such as were circumcised, and kept
the law of Moses ; but, on the contrary, the apostle
declares that they belong to all who walk according
to the ruie of the gospel, or of the new creature,
even to all the Israel of God ; intimating, that those
only are the true Israel of God, who walk according
to this rule, and not that of circumcision, which they
insisted so much upon ; and therefore that this was
the true wav to obtain peace and mercy. Note, (1.)
Real Christians are such as walk by rule ; not a rule
of their own devising, but that which God himself
nas prescribed to them. (2. ) Even those who walk
according to this rule do yet stand in need of the
VOL. VI. — 3 Y
mercy of God. But, (3.) All who sincerely endea¬
vour to walk according to this rule, mav be assured
that peace and mercy shall be upon them : this is
the best way to hav e peace with God, ourselves, and
others ; and thereupon, as we may be sure of the fa
vour of God now, so we may be sure that we shall
find mercy with him hereafter.
4. That he had cheerfully suffered persecution for
the sake of Christ and Christianity, v. 17. As the
cross of Christ, or the doctrine of salvation by a cru¬
cified Redeemer, was what he chiefly gloried in, so
he had been willing to run all hazards rather than
he would betray this truth, or suffer it to be corrupt¬
ed. The false teachers were afraid <4’ persecution,
and this was the great reason why they were so zeal¬
ous for circumcision, as we see, v. 12. But this was
the least of Paul’s concern ; he Was not moved at
any of the afflictions he met with, nor did he count
his life dear to him, so that he might finish his course
with joy, and the ministry, which.he had received of
the Lord Jesus, to testfy the gosfiel of the grace of
God, Acts 20. 24. He had already suffered much
in the cause of Christ, for he bare in his body the
marks of the Lord Jesus, the scars of those wounds
which he had sustained from persecuting enemies,
for his steady adherence to him, and that doctrine of
the gospel which he had received from him. As
from hence it appeared that he was firmlv persuad¬
ed of the truth and importance of it, and that he was
far from being a favourer of circumcision, as they
had falsely reported him to be ; so, hereupon, with
a becoming warmth and vehemence, suitable to his
authority as an apostle, and to the deep concern of
mind he was under, he insists upon it, that no man
should henceforth trouble him, by opposing his doc¬
trine and authority, or by any such calumnies and
reproaches as had been cast upon him ; for as, both
from what he had said, and what he had suffered,
they appeared to be highly unjust and injurious, so
also they were very unreasonable, who either raised
or received them. Note, (1.) It may justly be pre¬
sumed that men are fully persuaded of those truths
which they are willing to suffer in the defence of.
And, (2.) It is very unjust to charge those things
upon others, which arc contrary not only to their
profession, but their sufferings too.
The apostle, having now finished what he intended
to write for the conviction and recovery of the
churches of Galatia, concludes the epistle with his
apostolical benediction, v. 18. He calls them his
brethren , wherein he shews his great humility, and
the tender affection he had for them, notwith¬
standing the ill treatment he had met with from
them ; and takes his leave of them with this very
serious and affectionate prayer, that the grace of our
Lord Jesus Christ mav be with their spirit. This
was a usual farewell wish of the apostle’s, as we see,
Rom. 16. 20, 24. and 1 Cor. 16. 23. And herein he
rays, that they might enjoy the favour of Christ,
oth in its special effects and its sensible evidences ;
that they might receive from him all that grace
which was needful to guide them in their way, to
strengthen them in their work, to establish them in
their Christian course, and to encourage and comfort
them under all the trials'of life, and the prospect of
death itself. This is fitly called the grace of our Lord
Jesus Christ, as he is both the sole Purchaser and
the appointed Dispenser of it : and though these
churches had done enough to forfeit it, by suffering
themselves to be drawn into an opinion and practice
highly dishonourable to Christ, as well as danger¬
ous to them ; yet, out of his great concern for them,
and knowing of what importance it was to them, he
earnestly desires it on thtir behalf ; yea, that it
might be with their spirit, that they might continu¬
ally experience the influences of it upon their souls,
disposing and enabling them to act with sincerity
538
EPHESIANS, I.
and uprightness in religion. We need desire no more
to make us happy than the grace of our Lord Jesus
Christ. This the apostle begs for these Christians,
and therein shews us what we are chiefly concerned
to obtain ; and, both for their and our encourage
ment to hope for it, he adds his amen.
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE EPHESIANS.
Completed by Mr. Roswell.
SOME think that this epistle to the Ephesians was a circular letter sent to several churches ; and that the
copy directed to the Ephesians, happened to be taken into the canon, and so it came to bear that par¬
ticular inscription. And they have been induced the rather to think this, because it is the only one of
all St. Paul’s epistles, that has nothing in it peculiarly adapted to the state or case of that particulai
church ; but it has much of common concernment to all Christians ; and especially to all who, having
been Gentiles in times past, were converted to Christianity. But then it may be observed, on i he other
hand, that the epistle is expressly inscribed ( ch . 1. 1.) to the saints ’which are at Ephesus ; and in the
close of it he tells them that he had sent Tychicus unto them, whom, in 2 Tim. 4. 12. he says, he had
sent to Epbesus.
It is an epistle that bears date out of a prison : and some have observed that what this apostle wrote when
he was a prisoner, had the greatest relish and savour in it of the things of God. When his tribulations
did abound, his consolations and experiences did much more abound. Whence we may observe, that
the afflictive exercises of Godls people , and particularly of his ministers , often tend to the advantage of
others as 7 veil as to their own.
The apostle’s design is, to settle and establish the Ephesians in the truth ; and further to acquaint them
with the mystery of the gospel, in order to it. In the former part he represents the great privilege of
the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity,
and received into covenant with God, which he illustrates from a view of their deplorable state before
their conversion, ch. 1 — 3. In the latter part (which we have in the 4th, 5th, and 6th chapters) he in¬
structs them in the principal duties of religion, both personal and relative; and exhorts and quickens
them to the faithful discharge of them. Zanchy observes, that we have here an epitome of the whole
Christian doctrine, and of almost all the chief heads of divinity
EPHESIANS, I.
CHAP. I.
(n this chapter, we have, I. The introduction to the whole
epistle, which is much the same as in others, v. I, 2. II.
The apostle’s thanksgivings and praises to God for his in¬
estimable blessings bestowed on the believing Ephesians,
v. 3 . . 14. III. His earnest prayers to God in their behalf,
v. 15.. 23. This great apostle was wont to abound in
prayers and in thanksgivings to almighty God ; which he
generally so disposes and orders, that at the same time
they carry with them and convey the great and important
doctrines of the Christian religion, and the most weighty
instructions to all those who seriously peruse them.
1. "IJjAUL, an apostle of Jesus Christ by
A the will of God, to the saints which
are at Ephesus, and to the faithful in Christ
Jesus : *2. Grace be to you, and peace, from
God our Father, and from the Lord Jesus
Christ.
Here is, 1. The title S‘. Paid takes to himself, as
belonging to him — Pant, an up os'le < f Jrsv.s Chris’,
8cc. He reckoned it a great honour to he employ* d
539
EPHESIANS, T.
by Christ, as one of his messengers to the sons of
men. The apostles were prime officers in the Chris¬
tian church, being extraordinary ministers appoint¬
ed for a time only. They were furnished by their
great Lord with extraordinary gifts, and the imme¬
diate assistance of the Spirit, that they might befit¬
ted for publishing and spreading the gospel, and for
the governing of the church in its infant-state. Such
a one St. Paul was, and that not by the will of man
conferring that office upon him, nor by his own in¬
trusion into it ; but by the will of God, very express¬
ly and plainly signified to him ; he being immedi¬
ately called (as the other apostles were) by Christ
himself to the work. Every faithful minister of
Christ (though his call and office are not of so extra¬
ordinary a nature) may, with our apostle, reflect on
it as an honour and comfort to himself, that he is
what he is, by the will of God. 2. The persons to
whom this epistle is sent — To the saints which are
at E/ihesus, to the Christians who were members
of the church at Ephesus, the metropolis of Asia.
He calls them saints, for such they were in profes¬
sion, such they were bound to be in truth and re¬
ality ; and many of them were such. All Christians
must be saints ; and if they come not under that
character on earth, they will never be saints in glory.
He calls them the faithful in Christ Jesus, believers
in him, and firm and constant in their adherence to
him, and to his truths and ways. They are not
saints, who are not faithful, believing in Christ,
firmly adhering to him, and true to the profession
they make of relation to their Lord. Note, It is not
only the honour of ministers, but of private Chris¬
tians too, to have obtained mercy of the Lord to be
faithful. — In Christ Jesus, from whom they derive
all their grace and spiritual strength ; and in whom
their persons, and all that they perform, are made
accepted. 3. The apostolical benediction — Grace
be to you, &c. This is the token in every epistle ;
and it speaks the apostle’s good will to his friends,
and a real desire of their welfare. By grace we are
to understand the free and undeserved love and fa¬
vour of God, and those graces of the Spirit which
proceed from it ; by peace, all other blessings, spi¬
ritual and temporal, the fruits and product of the
former. No peace without grace. No peace, nor
grace, but from God the Father, and from the Lord
Jesus Christ. These peculiar blessings proceed
from God, not as a Creator, but as a Father by spe¬
cial relation : and they come from our Lord Jesus
Christ, who, having purchased them for his people,
has a right to bestow them upon them. Indeed the
saints, and the faithful in Christ Jesus, had already
received grace and peace ; but the increase of these
is very desirable, and the best saints stand in need
of fresh supplies of the graces of the Spirit, and can¬
not but desire to improve and grow : and therefore
they should pray, each one for himself, and for one
another, that such blessings may still abound unto
them.
After this short introduction, he comes to the
matter and body of the epistle ; and though it may
seem some%vhat peculiar in a letter, yet the Spirit
of God saw fit that his discourse of divine things in
this chapter should be cast into prayers and praises :
which as they are solemn addresses to God, so they
convey weighty instructions to others. Prayer may
preach ; and praise may do so too.
3. Blessed be the God and F ather of our
Lord Jesus Christ, who hath blessed us
with all spiritual blessings in heavenly
places in Christ : 4. According as he hath
chosen us in him before the foundation of
the world, that we should be holy, and
without blame before him in love : 5. Hav¬
ing predestinated us unto the adoption of
children by Jesus Christ to himself, ac¬
cording to the good pleasure of his will, G.
J o the praise ot the glory of his grace,
wherein he hath made us accepted in the
Beloved. 7. In whom we have redemption
through his* blood, the forgiveness of sins,
according to the riches of his grace; 8
Wherein he hath abounded toward us in all
wisdom and prudence; 9. Having made
known unto us the mystery of his will, ac¬
cording to his good pleasure which he hath
purposed in himself: 10. That in the dis¬
pensation of the fulness of times, he might
gather together in one all things in Christ,
both which are in heaven and which are on
earth; even in him, 11. In whom also we
have obtained an inheritance, being pre¬
destinated according to the purpose of him
who worketh all things after the counsel
of his own will; 12. That we should be
to the praise of his glory, who first trusted
in Christ. 13. In whom ye also trusted ,
after that ye heard the word of truth, the
gospel of your salvation: in whom also,
after that ye believed, ye were sealed with
that holy Spirit of promise, 14. Which is
the earnest of our inheritance until the re¬
demption of the purchased possession, unto
the praise of his glory.
He begins with thanksgivings and praise, and en¬
larges with a great deal ot fluency and copiousness
of affection upon the exceeding great and precious
benefits which we enjoy by Jesus Christ. For, the
great privileges of our religion are verv aptly re¬
counted and enlarged upon in our praises to God.
In general, (y. 3.) he blesses God for spiritual
blessings ; where he styles him the God and Father
of our Lord Jesus Christ: for, as Mediator, the Fa¬
ther wa,; his God; as God, and the second Person
in the blessed Trinity, God was his Father. It
speaks the mystical union betwixt Christ and be¬
lievers, that the God and Father of our Lord Jesus »
Christ is their God and Father; and that, in and
through him. All blessings come from God, as the
Father of our Lord Jesus Christ. No good can be
expected from a righteous and holy God to sinful
creatures, but by his mediation. He hath blessed us
with all spiritual blessings. Note, Spiritual blessings
are the best blessings with which God blesses us,
and for which we are to bless him. HE blesses US
bv bestowing such things upon us as make us really
blessed. WE cannot thus bless God again ; but
must do it by praising and magnifying, and speaking
well of him on that account : and whom God blesses
with some, he blesses with all spiritual blessings ; to
whom he gives Christ, he freely gives all these
things. It is not so with temporal blessings ; some
are favoured with health, and not with riches ; some
with riches, and not with health, See. Bur where
God blesses with spiritual blessings, he blesses with
all. They are spiritual blessings in heavenly places ;
that is, say some, in the church, distinguished from
the world, and called out of it. Or it may be read,
in heavenly things, such as come from heaven, and
are designed to prepare men for it, and to secure
540
EPHESIANS, 1.
their reception into it. We should hence learn to
mind spiritual and heavenly things as the principal
things, spiritual and heavenly blessings as the best
blessings, with which we cannot be miserable, and
without which we cannot but be so. Set not your
affections on things on the earth , but on those things
which are above. These we are blessed with in
Christ: for as all our services ascend to God through
Christ, so all our blessings are conveyed to us the
same way ; he being the Mediator between God
and us.
The particular spiritual blessings with which we
are blessed in Christ, and for which we ought to
;>less God, are (many of them) here enumerated and
enlarged upon.
1. Election and predestination, which are the
secret springs whence the others flow, v. 4, 5, 11.
Election, or choice, respects that lump or mass of
mankind, out of which some are chosen, from which
they are separated and distinguished. Predestina¬
tion has respect to the blessings they are designed
for; particularly the adoption of children: it being
the purpose of God, that in due time we should be¬
come his adopted children, and so have a right to all
the privileges, and to the inheritance, of children.
We have here the date of this act of love ; it was
before the foundation of the world : not only 1^‘t'ore
God’s people had a being, but before the world had
a beginning ; for they were chosen in the counsel of
God from all eternity. It magnifies these blessings
to a high degree, that they are the products of eter¬
nal counsel. The alms which you give to beggars
at your doors, proceed from a sudden resolve ; but
the provision which a parent makes for his children,
is the result of many thoughts, and is put into his last
will and testament with a great deal of solemnity.
And as this magnifies divine love, so it secures the
blessings to God’s elect ; for the purpose of God ac¬
cording to election shall stand. He acts in pursuance
of his eternal purpose in bestowing spiritual bless¬
ings upon his people. He hath blessed us — accord¬
ing as he hath chosen us in him, in Christ the great
Head of the election, who is emphatically called
God’s elect, his chosen ; and in the chosen Redeemer
an eye of favour was cast upon them. Observe here
one great end and design of this choice ; chosen —
that we should be holy ; not because he foresaw they
would be holy, but because he determined to make
them so. All who are chosen to happiness as the
end, are chosen to holiness as the means. Their
sanctification, as well as their salvation, is the result
of the counsels of divine love. And without blame
before him ; that their holiness might not be only ex¬
ternal and in outward appearance, so as to prevent
blame from men ; but internal and real, and what
God himself will account such, who looketh at the
heart; such holiness proceeding from love to God
and to our fellow-creatures ; this charity being the
principle of all true holiness. The original word sig¬
nifies such an innocence as no man can carp at ; and
therefore some understand it of that perfect holiness
which the saints shall attain to in the life to come,
which will be eminently before God ; they being in
his immediate presence for ever.
Here is also the rule, and the fontal cause of God’s
election ; it is according to the good pleasure of his
will; (f- 5.) not for the sake of any thing in them
foreseen, but because it was his sovereign will, and
a thing highly pleasing to him. It is according to
the purpose, the fixed and unalterable will, of him
who worketh all things after the counsel of his own
will, (v. 11.) who powerfully accomplishes whatever
concerns his elect, as he has wisely and freely fore¬
ordained and decreed : the last and great end and
design of all which, is, his own glory. To the praise
of the glory of his grace, (v. 6.) That we should be
to the praise of his glory, (y. 12. ) th .t we should live
| and behave ourselves in such a manner that his rich
grace might be magnified, and appear glorious, and
| worthy ot the highest j raise. Alt is of God, and from
him, and through him, and therefore all must be to
him, and centre in h.s praise. Note, The glory of
God is his own end, and it should be our’s in all that
we do.* The next spiritual blessing the apostle
takes notice of, is,
2. Acceptance with God through Jesus Christ ;
Wherein, or by which grace, he hath made us ac¬
cepted in the Beloved, v. 6. Jesus Christ is the
Beloved of his Father, (Matt. S. 17.) as well as of
angels and saints. It is our great privilege to be ac¬
cepted of God, which implies his love to us, and his
taking us under his care, and into his famih. Y\ e
cannot be thus accepted of God, but in and thre ugh
Jesus Christ. He loves his people for the sake of
the Beloved.
3. Remission of sins, and redemption, through the
blood of Jesus, v. 7. No remission without redemp¬
tion. It was by reason of tin that we were capti¬
vated ; and we cannot be released from our captivity
but by the remission of our sins. This redemption
we have in Christ, and this remission through his
blood. The guilt and the stain of sin could be no
otherwise removed than by the blood of Jesus. All
our spiritual blessings flow down to us in that stream.
This great benefit, which comes freely to us, was
dearly bought and paid for by our blessed Lord :
and yet it is according to the riches o/’ God’s grace.
Christ’s satisfaction and God’s rich grace are very
consistent in the great affair of man’s redemption.
God was satisfied by Christ as our Substitute and
Surety ; but it was rich grace that would accept of a
Surety, when he might have executed the severity
of the law upon the transgressor ; and it was rich
grace to provide such a Surety as his own Son, and
freely to deliver him up, when nothing of that nature
could have entered into our thoughts, or have been
any otherwise found out for us. In which instance
he has not only manifested riches of grace, but hath
abounded towards us in all wisdom and prudence ;
( v . 8.) wisdom in contriving the dispensation, and
prudence in executing the counsel ot his will, as he
has done. How illustrious have the divine wisdom
and prudence rendered themselves, in so happily
adjusting the matter between justice aud mercy in
this grand affair ; in securing the honour of God and
his law, at the same time that the recovery of sin¬
ners and their salvation are ascertained and made
sure !
4. Another privilege which the apostle here blesses
God for, is, divine revelation — that God hath made
known to us the mystery of his will ; (v. 9.) so much
of his good will to men, which had been concealed
for a long time, and is still concealed from so great a
part of the world : this we owe to Christ, who, hav¬
ing lain in the bosom of the Father from eternity,
came to declare his will to the children of men.
According to his good pleasure, his secret counsels
concerning man’s redemption, which he hud pur¬
posed, or resolved upon, merely in and from himself,
and not for any thing in them. In this revelation,
and in his making known unto*us the mystery of his
will, the wisdom and the prudence of God do abun¬
dantly shine forth. It is described {v. 13. )os the word
of truth, and the gospel of our salvation. Every v < rd
of it is true ; it contains and instructs us in the most
weighty and important truths, and it is confirmed
and sealed bv the very oath of God : from whence
we should learn to betake ourselves to it in all our
searches after divine truth. It is the gospel of our
* This passage has been understood bv some in a very
different sense, and with a special reference to the conversior
of these Ephesians to Christianity. Those who have a mind
to see what is said to this purpose, may consult Mr. Locke,
and other well-known writers, on 'he place.
541
EPHESIANS, 1.
salvation : it publishes the glad tidings of salvation,
and contains the offer of -it : it points out the way
that leads to it; and the blessed Spirit renders ihe
reading and the ministration of it effectual to the
salvation of souls. O, how we ought to prize this
glorious gospel, and to bless God for it ! 1 his is the
'light shining in a dark /dace, for which we have rea¬
son to be thankful, and to which we should take heed.
5. Union in and with Christ, is a great privilege,
a spiritual blessing, and the foundation of many
others. He gathers together in one all things in
Christ, v. 10. All the lines of divine revelation meet
in Christ ; all religion centres in him. Jews and Gen¬
tiles were united to each other, by being both united
to Christ. Things in heaven, and things on earth, are
gathered together in him ; peace made, correspond¬
ence settled, between heaven and earth, through
him. The innumerable company of angels become
one with the church through Christ : this God pur-
/losecl in himself and it was his design in that dispen¬
sation which was to be accomplished by his sending
of Christ in the fulness of time, at the exact time that
God had prefixed and settled.
6. The eternal inheritance is the great blessing
with which we are blessed in Christ ; In whom also
we have obtained an inheritance, t*. 11. Heaven is
the inheritance, the happiness of which is a sufficient
portion for a soul : it is conveyed in the way of an
inheritance ; being the gift of a Father to his children.
If children, then heirs. All the blessings that we have
in hand, are but small if compared with the inherit¬
ance. What is laid out upon an heir in his minority,
is nothing to what is reserved for him when he comes
to age. Christians are said to have obtained this in¬
heritance, as they have a present right to it ; and
even actual possession of it, in Christ their Head and
Representative.
7. The seal and earnest of the Spirit are of the
number of these blessings. We are said to be sealed :
with that holy Spirit of promise, v. 13. The blessed ’
Spirit is holy himself, and he makes us holy. He is '
called the Spirit of promise, as he is the promised |
Spirit. By him believers are sealed ; that is, sepa¬
rated and set apart for God, and distinguished and
marked as belonging to him. The Spirit is the
Earnest of our inheritance, v. 14. The earnest is
part of pavment, and it secures the full sum : so is
the gift of the Holy Ghost ; all his influences and
operations, both as a Sanctifier and a Comforter, are
heaven begun, glory in the seed and bud. The Spirit’s
illumination is an earnest of everlasting light ; sancti¬
fication is an earnest of perfect holiness ; and his com¬
forts are earnests of everlasting joys. He is said to
be the Earnest, until the redemption of the purchased
possession. It may be called here the possession, be¬
cause this earnest makes it as sure to the heirs as
though they were already possessed of it ; and it is
purchased for them by the blood of Christ. The
redemption of it is mentioned, because it was mort¬
gaged and forfeited by sin ; and Christ restores it to
us, and so is said to redeem it, in allusion to the law
of redemption. Observe from all this, what a gra¬
cious promise that is, which secures the gift of the
Holy Ghost to them who ask him.
The apostle mentions the great end and design of
God in bestowing all these spiritual privileges ; that
we should be to the praise of his glort/, who first
trusted in Christ, we to whom the gospel was first
preached, and who were first converted to the faith
of Christ, and to the placing our hope and trust in
him. Note, Seniority in grace is a preferment ;
IVl. io were in Christ before me, says the apostle :
(Rom. 16. 7.) they who have for a longer time ex¬
perienced the grace of Christ, are under more spe¬
cial obligations to glorify God. They should be
strong in faith, and more eminently glorify him ; but
this should be the common end of all. For this we
were made, and for this we were redeemed ; this is
the great design of our ChristiSnity, and of Gou in
all that he has done tor us ; unto the praise of his
glory, v. 14. He intends that his grace and power
and other perfections should by this means become
conspicuous and illustrious, and that the sons of men
should magnify him.
15. Wherefore I also, after 1 heard of
your faith in the Lord Jesus, and love unto
all the saints, 1 6. Cease not to give thanks
for you, making mention of you in my
prayers; 17. 'That the God of our Lord
Jesus Christ, the Father of glory, may give
unto you the Spirit of wisdom and revela¬
tion, in the knowledge of him: 18. The
eyes of your understanding being enlight¬
ened: that ye may know what is the hope
of his calling, and what the riches of the
glory of his inheritance in the saints, 1 9
And what is the exceeding greatness of his
power to us-ward who believe, according
to the ‘working of his mighty power, 20.
Which he wrought in Christ, when he
raised him from the dead, and set him at
his own right hand in the heavenly places ,
21. Far above all principality, and power,
and might, and dominion, and every name
that is named, not only in this world, but
also in that which is to come : 22. And
hatli put all things under his feet, and gave
him to he the head over all things to the
church, 23. Which is his body, the fulness
of him that filleth all in all.
We are come to the lust part of this chapter,
which consists of St. Paul’s earnest praver to God in
behalf of these Ephesians. We should pray for the
persons for whom we give thanks. Our apostle
blesses God for what he had done for them, and
then he prays that he would do more for them. He
gives thanks for spiritual blessings, and prays for
further supplies of them : for God will for this be
inquired of by the house of Israel, to do it for them.
He has laid up these spiritual blessings for us in the
hands of his Son the Lord Jesus ; but then he has
appointed us to draw them out, and fetch them in,
by prayer. We have no part or lot in the matter,
any further than we claim it by faith and praver.
One inducement to pray for them, was, the good
account he had of them, of their faith in the Lord
Jesus, and love unto alt the saints, v. 15. Faith in
! Christ, and love to the saints, will be attended with
| all other graces. Love to the saints, as such, and be¬
cause they are such, must include love to God. They
who love saints, as such, love all saints, how weak
j in grace, how mean in the world, how fretful and
peevish soever, some of them may be. Another in-
I ducement to pray for them, was, because they had
| received the earnest of the inheritance : this we
may observe from the words being connected with
j the preceding ones bv the partie'e wherefore. “ Per¬
haps you will think, that having received the earnest,
it should follow, therefore ye are happy enough, and
take no further care : you need not pray for your¬
selves, nor I for you. No, quite the contrary. Where¬
fore — I cease not to give thanks for you, making
mention of you in my prayers,” v. 16. While he
blesses God for giving them the Sp’rit, he ceases no*
to prav that he would give unto them the Spirit,
542
EPHESIANS, 1.
(v. j 7.) that he would give greater measures of the ’
Spirit. Observe, Even the best of Christians need
to be prayed for : and while we hear well of our
Christian friends, we should think ourselves obliged
to intercede with God for them, that they may
abound and increase yet more and more.
Now what is it that St. Paul prays for in their be¬
half ? Not that they might be freed from persecu¬
tion ; nor that they might possess the riches, honours,
or pleasures of the world ; but the great thing he
prays for, is, the illumination of their understand¬
ings, and that their knowledge might increase and
abound : he means it of a practical and experimen¬
tal knowledge. The graces and comforts of the
Spirit are communicated to the soul by the enlight¬
ening of the understanding. In this way he gains
and keeps possession. Satan takes a contrary way ;
he gets possession by the senses and passions, Christ
by the understanding. Observe,
1. Whence this knowledge must come ; from the
God of our Lord Jesus Christ, v. 17. The Lord is a
God of knowledge ; and there is no sound, saving,
knowledge, but what comes from him ; and therefore
to him we must look for it, who is the God of our
Lord Jesus Christ, (v. 3. ) and the Father of glory. It
is a Hebraism. God is infinitely glorious m himself;
all glory is due to him from his creatures, and he is
the Author of all that glory with which his saints
are, or shall be, invested. Now he gives knowledge,
by giving the S/iirit of knowledge ; for the Spirit of
God is the Teacher of the saints ; the Spirit of wis¬
dom and revelation. We have the revelation of the
Spirit in the word : but will that avail us, if we have
not the wisdom of the Spirit in the heart ? If the
same Spirit who indited the sacred scriptures do not
take the veil from off our hearts, and enable us to
understand and improve them, we shall be never the
better. In the knowledge of him, or for the acknow¬
ledgment of him ; not only a speculative knowledge
of Christ, and of what relates to him, but an ac¬
knowledgment of Christ’s authority by an obedient
conformity to him, which must be by the help of the
Spirit of wisdom and revelation. This knowledge
is first in the understanding. He prays that the
eyes of their understanding may be enlightened, v. 18.
G >»erve, Those who have their eyes opened, and
have some understanding in the things of God, have
need to be more and more enlightened, and to have
tlreir knowledge more clear and distinct and expe¬
rimental. Christians should not think it enough to
have warm affections, but they should labour to have
clear understandings ; they should be ambitious of
being knowing Christians, and judicious Christians.
2. What it is that he more particularly desires
they should grow in the knowledge of. (1.) The
hope of his calling, v. 18. Christianity is our call¬
ing. God has called us to it, and on that account it
is said to be his calling. There is a hope in this call¬
ing ; for those who deal with God, deal upon trust.
And it is a desirable thing to know what this hope
of our calling is, to have such an acquaintance with
the immense privileges of God’s people, and the ex¬
pectations they have from God, and with respect to
the heavenly world, as to be quickened thereby to
the utmost diligence and patience in the Christian
course. W e ought to labour after, and pray earn¬
estly for, a clearer insight into, and a fuller acquaint¬
ance with, the great objects of a Christian’s hopes
and expectations. (2.) The riches of the glory of
his inheritance in the saints. Beside the heavenly
inheritance prepared for the saints, there is a pre¬
sent inheritance in the saints : for grace is glory be¬
gun, and holiness is happiness in the bud. There is
a glory in this inheritance ; riches of glory, render¬
ing the Christian more excellent and more truly
honourable than all about him : and it is*desirable to
know this experimentally ; to be acquainted with the
principles, pleasures, and powers, of the spiritual
and divine life. It may bje understood of the glori¬
ous inheritance in or among the saints in hea\en,
where God does, as it were, lay forth all his riches,
to make them happy and glorious, and where all
that the saints are in possession of is transcendently
glorious : as the know ledge that can be attained of
this upon earth, is very desirable, and must be ex¬
ceedingly entertaining and delightful. Let us en¬
deavour then, by reading, contemplation, and prayer,
to know as much of heaven as we can, that we may¬
be desiring and longing to be there. (3.) The ex¬
ceeding greatness of God’s power toward them who
believe, v. 19. The practical belief of the all-suffi¬
ciency of God, and of the omnipotence of divine
grace, is absolutely necessary to a close and steady-
walking with him. It is a desirable thing to know
experimentally the mighty power of that grace be¬
ginning and carrying on the work of faith in can-
souls. It is a difficult thing to bring a soul to believe
fully in Christ, and to venture its all upon his righ¬
teousness, and upon the hope of eternal life. It is
nothing less than an almighty lower that will work
this in us. The apostle speaks here with a mightv
fluency and copiousness of expression, and yet, at
the same time, as if he w'anted words to express the
exceeding greatness of God’s almighty power, that
power which God exerts toward his people, and by
which he raised Christ from the dead, v. 20. That
indeed was the great proof of the truth of the gospel
to the world : but the transcript of that in ourselves,
(our sanctification, and rising from the death of sin,
in conformity to Christ’s resurrection,) is the great
proof to us. Though this cannot prove the truth of
the gospel to another who knows nothing of the mat¬
ter, (there the resurrection of Christ is the proof,)
yet to be able to speak experimentally, as the Sa¬
maritans, “ We have heard him ourselves, we have
felt a mighty change in our own hearts,” will make
us able to say, with the fullest satisfaction, Now we
believe, and are sure, that this is the Christ, the Son
of God. Many understand the apostle here as
speaking of that exceeding greatness of power,
which God will exert for the raising the bodies of
believers to eternal life, even the same mighty power
which he wrought in Christ when he raised him, &c.
And how desirable a thing must it be to become at
length acquainted with that power, by being raised
out of the grave thereby unto eternal life !
Having said something of Christ and his resurrec¬
tion, the apostle digresses a little from the subject
he is upon, to make some further honourable men¬
tion of the Lord Jesus and his exaltation. He is set
at the Father’s right hand in (he heavenly places.
See. v. 20, 21. Jesus Christ is advanced above all,
and he is set in authority over all, they being made
subject to him. All the glory of the upper world,
and all the powers of both worlds, are entirely dc-
| voted to him. The Father hath put all things un¬
der his feet, (v. 22.) according to the promise, Ps.
110. 1. All creatures whatsoever are in subjection
to him ; they must either yield him sincere obedi¬
ence, or fall under the weight of his sceptre, and re¬
ceive their doom from him. God GAVE him to be
Head over all things. It was a gift to Christ, con¬
sidered as Mediator, to be advanced to such do¬
minion and headship, and to such a mystical body
prepared for him : and it was a gift to the church, to
be provided with a Head, endued with so much
power and authority. God gave him to be the Head
over all things. He gave him all power both in hea¬
ven and in earth. The Father loves the Son, ana
hath given ALL things into his hands. But that
which completes the comfort of this, is, that lie is
the Head over all things to the church ; he is there¬
fore intrusted with all power, that he may dispose
of all the affairs of the providential kingdom in sub
543
EPHESIANS, II.
serviency to the designs of his grae . concerning his I
church. With this therefore we may answer the j
messengers of the nations, that the Lord hath found- '
ed Zion. The same power that supports the world,
supports the church ; and we are sure he loves his
church, for it is his body, ( v . 23.) his mystical body,
.and he will care for it. It is the fulness of him that
Jilleth a'l in all . Jesus Christ filleth all in all ; he
supplies all defects in all his members, filling them
with his Spirit, and even with the fulness of God,
ch. 3. 19. And yet the church is said to be his ful¬
ness ; because Christ as Mediator would not be com-
Elete if he had not a church. How could he be a
’ ing if he had not a kingdom ? This therefore comes
in to the honour of Christ, as Mediator, that the
church is his fulness.
CHAP. II.
This chapter contains an account, I. Of the miserable con¬
dition of these Ephesians by nature, (v. 1 . . 3. ) and again,
v. 11, 12. II. Of the glorious change that was wrought in
them by converting grace, (v. 4. . 10.) apd again, v. 13.
III. Of the great and mighty privileges that converted Jews
and Gentiles both receive from Christ, v. 14 . . 22.
The apostle endeavours to affect them with a due sense of the
wonderful change which divine grace had wrought jn
them ; and this is very applicable to that great change
which the same grace works in all those who are brought
into a state of grace. So that we have here a lively picture
both of the misery of unregenerate men, and of the happy
condition of converted souls ; enough to awaken and alarm
those who are yet in their sins, and to put them upon
hastening out of that state ; and to comfort and delight
those whom God hath quickened, with a consideration of
the mighty privileges with which they are invested.
1 . 4 ND you hath he quickened , who were
dead in trespasses and sins; 2.
Wherein in time past ye walked according
to the course of this world, according to the
prince of the power of the air, the spirit that
now worketh in the children of disobedi¬
ence : 3. Among whom also we all had our
conversation in times past, in the lusts of
our flesh, fulfilling the desires of the flesh
and of the mind ; and were by nature the
children of wrath, even as others.
The miserable condition of the Ephesians by na¬
ture, is here in part described. Observe,
1. Unregenerate souls are dead in trespasses and
sins. All those who are in their sins, are dead in
sins ; yea, in trespasses and sins ; which may signify
all sorts of sins, habitual and actual ; sins of heart
and of life. Sin is the death of the soul. Wherever
that prevails, there is a privation of all spiritual life.
Sinners are dead in state, being destitute of the prin¬
ciples and powers of spiritual life ; and cut off from
God, the Fountain of life : and they are dead in law,
as a condemned malefactor is said to be a dead man.
2. A state of sin is a state of conformity to this
world, 2. In the first verse he speaks of their
internal state, in this of their outward conversation ;
Wherein, in which trespasses and sins, in time past
ye walked ; ye lived and behaved yourselves in such
a manner as the men of the world are used to do.
3. W e are by nature bond-slaves to sin and Satan.
They who walk in trespasses and sins, and accord¬
ing to the course of this world, walk according to the
prince of the power of the air. The Devil, or the
prince of devils, is thus described. See Matt. 12. ]
24, 26. The legions of apostate angels are as one
power united under one chief ; and therefore what is |
called the powers of darkness elsewhere, is here
spoken of in the singular number. The air is re- j
presented as the seat of his kingdom : and it was the
opinion of both Jews and Heathens, that the air is
full of spirits, and that there they exercise and exert J
themselves. The Devil seems io have some power
(by God’s permission) in the lower region of the air;
there he is at hand to tempt men, and to do as much
mischief to the world as he can : but it is the com fiat
and joy of God’s people, that he who is Head ovei
all things to the church, has conquered the Devil,
and has him in his chain. But wicked men are
slaves to Satan, for they walk according to him ;
they conform their lives and actions to the will and
! pleasure of this great usurper. The course and
' tenor of their lives are according to his suggestions,
and in compliance with his temptations ; thev are
subject to him, and are led captive by him at his
will ; whereupon he is called the god of this world,
and the spirit that now worketh in the children of dis¬
obedience. The children of disobedience are such as
choose to disobey God, and to serve the Devil ; in
these he works very powerfully and effectually. As
the good Spirit works that which is good in obedient
souls, so this evil spirit works that which is evil in
wicked men ; and he now works, not only hereto¬
fore, but even since the world has been blessed with
the light of the glorious gospel. The apostle adds,
Among whom also we all had our conversation in
times past ; which words refer to the Jews, whom he
signifies here to have been in the like sad and misera¬
ble condition by nature, and to have been as vile and
wicked as the unregenerate Gentiles themselves ;
and whose natural state he further describes in the
next words.
4. We are by nature drudges to the flesh, and to
our corrupt affections, v. 3. By fulfilling the desires
of the flesh and of the mind, men contract that filthi¬
ness of flesh and spirit which the apostle exhorts
Christians to cleanse themselves from, 2 Cor. 7. 1.
The fulfilling the desires of the flesh and of the mind,
includes all the sin and wickedness that are acted in,
and by, both the inferior and the higher and nobler
powers of the soul. We lived in the actual com¬
mission of all those sins which corrupt nature in¬
clined us unto. The carnal mind makes a man a
perfect slave to his vicious appetite. — Fulfilling [tn e
wills' ] of the flesh, &c. so the word may be rendered ;
denoting the efficacy of these lusts, and what power
they have over those who yield themselves up unto
them.
5. We are by nature the children of wrath, even
as others. The Jews were so, as well as the Gen¬
tiles ; and one man is as much so as another by na¬
ture, not only by custom and imitation, but from the
time when we began to exist, and by reason of our
natural inclinations and appetites. All men, being
naturallv children of disobedience, are also by na¬
ture children of wrath ; God is angry with the wick¬
ed every day. Our state and course are such as de¬
serve wrath, and would end in eternal wrath, if
divine grace did not interpose. What reason have
sinners then to be looking out for that grace that will
make them, of children of wrath, children of God
and heirs of glory ! Thus far the apostle has de¬
scribed the misery of a natural state in these verses,
which we shall find him pursuing again in some fol
lowing ones.
4. Rut God, who is rich in mere}', for his
great love wherewith he loved us. 5. Even
when we were dead in sins, hath quickened
us together with Christ, (by grace ye are
saved,) 6. And hath raised us up together,
and made us sit together in heaven \y places
in Christ Jesus : 7. That in the ages to come
he might shew the exceeding riches of his
grace in his kindness toward us, through
Christ Jesus. 8. For by grace are ye saved
544
EPHES1
through faith ; and that not of yourselves :
it is the gift of God : 9. Not of works, lest
any man should boast : 10. For we are his
workmanship, created in Christ Jesus unto
good works, which God hath before ordain¬
ed that we should .walk in them. 11.
Wherefore remember, that ye being in time
past Gentiles in the flesh, who are called
Uncircumcision by that which is called the
Circumcision in the flesh made by hands;
12. That at that time ye were without
Christ, being aliens from the common¬
wealth of Israel, and strangers from the
covenants of promise, having no hope, and
without God in the world : 1 3. But now in
Christ Jesus, ye who sometimes were far
off are made nigh by the blood of Christ.
Here the apostle begins his account of the glorious
change that was wrought in them by converting
grace ; where observe,
I. By whom, and in what manner, it was brought
about and effected. 1. Negatively ; not of your¬
selves, v. 8. Our faith, our conversion, and our
eternal salvation, are not the mere product of any
natural abilities, or of any merit of our own ; Not of
works, lest any man should boast, v. 9. These
tilings are not brought to pass by any thing done by
us, and therefore all boasting is excluded ; he who
glories, must not glory in himself, but in the Lord.
There is no room for any man’s boasting of his own
abilities and power ; or as though he had done any
thing that might deserve such immense favours from
God. 2. Positively ; But God, who is rich in mercy,
&c. v. 4. God himself is the Author of this great
and happy change, and his great love is the spring
and fontal cause of it ; thence he resolved to shew ;
mercy. Love is his inclination to do us good, con¬
sidered simply as creatures ; Mercy respects us as j
apostate and as miserable creatures. Observe, j
God’s eternal love or good-will toward his creatures,
is the fountain whence all his mercies vouchsafed to
us proceed ; and that love of God is great love, and
that mercy of his is rich mercy ; inexpressibly great,
and inexhaustibly rich. And then by grace ye are
saved, (y. 5. ) and by grace are ye saved through
faith — It is the gift of God, v. 8. Note, Every con¬
verted sinner is a saved sinner ; such are delivered
from sin and wrath ; they are brought into a state of
salvation, and have a right given them by grace to
eternal happiness. The grace that saves them, is,
the free undeserved goodness and favour of God ;
and he saves them, not by the works of the law, but
through faith in Christ Jesus, by means of which
they come to partake of the great blessings of the
gospel ; and both that faith, and that salvation on
which it has so great an influence, are the gift of
God. The great objects of faith are made known
by divine revelation, and made credible by the tes¬
timony and evidence which God hath given us ; and
that we believe to salvation, and obtain salvation
through faith, is entirely owing to divine assistance
and grace ; God has ordered all so that the whole
shall appear to be of grace. Observe,
II. Wherein this change consists: in several par¬
ticulars, answering to the misery of our natural state ;
some of which are enumerated in this section, and
others are mentioned below. 1. We who were dead
are quickened ; (y. 5.) we are saved from the death
of sin, and have a principle of spiritual life implanted
in us. Grace in the soul is a new life in the soul.
As death locks up the senses, seals up all the powers
ANS, II.
and faculties, so does a state of sin, as to any thing
that is good ; grace unlocks and opens all, and en¬
larges the soul. Observe, A regenerate sinner be¬
comes a living soul : he lives a life of sanctification,
being born of God ; and he lives in the sense of the
law, being delivered from the guilt of sin by pardon¬
ing and justifying grace. He hath quickened us to¬
gether with Christ ; our spiritual life results from our
union with Christ ; it is in him that we live : Because
I live, ye shall live also. 2. We who were buried,
are raised up, v. 6. What remains yet to be done,
is here spoken of as though it were already passed ;
though indeed we are raised up in virtue of our union
with him whom God hath raised from the dead.
When he raised Christ from the dead, he did in
effect raise up all believers together with him, he
being their common Head ; and when he placed him
at his right hand in heavenly places, he advanced
and glorified them in and with him, their raised and
exalted Head and Forerunner, yhid made us sit to¬
gether in heavenly f daces in Christ Jesus. This
may be understood in another sense ; sinners roll
themselves in the dust ; sanctified souls sit in hea¬
venly places, are raised above the world ; the world
is as nothing to them, compared with what it has
been, and compared with what the other world is.
Saints are not only Christ’s freemen, but they are
assessors with him ; by the assistance of his grace
they have ascended with him above this world to
converse with another, and they live in the constant
expectation of it. They are not only servants to the
best of Masters in the best work, but they are ex¬
alted to reign with him ; they sit upon the throne
with Christ, as he is set down with his Father on his
throne.
III. Observe what is the great design and aim of
God in producing and effecting this change : And
this, 1. With respect to others ; that in the ages to
come he might shew, 8c c. (v. 7.) that he might give
a specimen and proof of his great goodness and
mercy, for the encouragement of sinners in future
time. Observe, The goodness bf God in converting
and saving sinners heretofore, is a proper encourage¬
ment to others in after-time to hope in his grace and
mercy, and to apply themselves to these. God
having this in his design, poor sinners should take
great encouragement from it. And what may we
not hope for from such grace and kindness, from
riches of grace, and from exceeding riches of grace,
to which this change is owing ? Through Christ
Jesus, by and through whom God conveys all his
favour and blessings to us. 2. With respect to the
regenerated sinners themselves; For we are /jis
workmanship, created in Christ Jesus unto good
works, 8cc. v. 10. It appears that -all is of grace,
because all our spiritual advantages are from God.
We are his workmanship ; he means in respect of the
new creation ; not only as men, but as saints. The
new man is a new creature ; and God is its Creator.
It is a new birth, and we are born or begotten of his
will. In Christ Jesus, on the account of what he
has done and suffered, and by the influence and ope¬
ration of his blessed Spirit. Unto good works, 8c c.
The apostle having before ascribed this change to
divine grace, in exclusion of works ; lest he should
seem thereby to discourage good works, he here ob¬
serves, that though the change is to be ascribed to
nothing of that nature, '(for we are the workmanship
of God,) yet God, in this new creation, has designed
and prepared us for good works ; Created unto good
works, with a design that we should be fruitful in
them. Wherever God by his grace implants good
principles, they are intended to be for good works.
Which God hath before ordained, decreed and ap¬
pointed. Or, the words may be read, To which God
hath before prepared us, bv blessing us with the
knowledge of his will, and with the assistance of lus
545
EPHESIANS, II.
Holy Spirit ; and by producing such a change in us.
That we should walk in them , glorify God by an
exemplary conversation, and by our perseverance
in holiness.
In the eleventh and twelfth verses the apostle pro¬
ceeds in his account of the miserable condition of
these Ephesians by nature. Wherefore remember ,
&c. v. 11. As if he had said, “ You should remem¬
ber what you have been, and compare it with what
you now are, in order to humble yourselves, and to
excite your love and thankfulness to God.” Note,
Converted sinners ought frequently to reflect upon
tlie sinfulness and misery of the estate they were in
by nature. Gentiles in the flesh, lying in the cor¬
ruption of their natures, and being destitute of cir¬
cumcision, the outward sign of an interest in the co¬
venant of grace. Who are called uncircumcision by
that , &c. that is, “ You were reproached and up¬
braided for it by the formal Jews, who made an ex¬
ternal profession, and who looked no further than
the outward ordinance.” Note, Hypocritical pro¬
fessors are wont to value themselves chiefly on their
external privileges, and to reproach and despise
others who are destitute of them. The apostle deT
scribes the misery of their case in several particu¬
lars, v. 12. “ At that time, while ye were Gentiles,
and in an unconverted state, ye were,” (1.) “ In a
Christless condition, without the knowledge of the
Messiah, and without any saving interest in him or
relation to him.” It is true of all unconverted sin¬
ners, all those who are destitute of faith, that they
have no saving interest in Christ ; and it must be a
sad and deplorable thing for a soul to be without
Christ. Being without Christ, they were, (2. ) Aliens
from the commonwealth of Israel ; they did not be¬
long to Christ’s church, and had no communion with
it, that being confined to the Israelitish nation. It
is no small privilege to be placed in the church of
Christ, and to share with the members of it in the
advantages peculiar to it. (3. ) They were strangers
from the covenants of promise. The covenant of
grace has ever been the same for substance ; though,
having undergone various additions and improve¬
ments in the several ages of the church, it is called
covenants; and the covenants of firomise, because
it is made up of promises, and particularly contains
the great promise of the Messiah, and of eternal life
through him. Now the Ephesians, in their gentil-
ism, were strangers from this covenant, having
never had any information or overture of it ; and ail
unregenerate sinners are strangers to it, as they have
no interest in it. Those who are without Christ,
and so have no interest in the Mediator of the cove¬
nant, have none in the promises of the covenant.
(4. ) They had no hofie, beyond this life ; no well-
grounded hope in God ; no hope of spiritual and eter¬
nal blessings. They who are without Christ, and
strangers from the covenant, can have no good hope;
for Christ and the covenant are the ground and foun¬
dation of all the Christian’s hopes. (5.) They were
in a state of distance and estrangement from God ;
Without God in the world; not without some general
knowledge of a deity, for they worshipped idols ;
but living without any due regard to him, any ac¬
knowledged dependence on him, and any special in¬
terest in him. The words are, atheists in the world;
for though they worshipped many gods, yet they
were without the true God.
The aposile proceeds, ( v . 13.) further to illustrate
the happy change that was made in their state ; But
notv in Christ Jesus, ye who sometimes were far off,
&c. They were far ofF from Christ, from his church,
from the promises, from the Christian hope, and
from God himself ; and therefore from all good ; like
the prodigal son in the far country : this has been
represented in the preceding verses. Unconverted
sinners remove themselves at a distance from God,
Vol. vi. — 3 7,
and God puts them at a distance ; He beholds the
firoud afar of. “ But now in Christ Jesus, &c.
upon your conversion, by virtue of union with Christ,
and interest in him by faith, you are made nigh.”
They were brought home to God, received into the
church, taken into the covenant, and possessed of
all other privileges rsmsequent upon these. Note,
The saints are a fieofile near to God. Salvation is
far from the wicked ; but God is a Help at hand to
his people ; and this is by the blood of Christ, by the
merit of his sufferings and death. Every believing
sinner owes his nearness to God, and his interest in
his favour, to the death and sacrifice of Christ.
14. For he is our peace, who hath made
both one, and hath broken down the mid¬
dle wall of partition between ?ts ; 15. Hav¬
ing abolished in his flesh the enmity, even
the law of commandments contained in or¬
dinances; for to make in himself of twain
one new man, so making peace ; 16. And
that he might reconcile both unto God in
one body by the cross, having slain the en¬
mity thereby: 17. And came and preach¬
ed peace to you which were afar off, and
to them that were nigh. 18. For through
him we both have access by one Spirit unto
the Father. 19. Now therefore ye are no
more strangers and foreigners, but fellow-
citizens with the saints, and of the house¬
hold of God; 20. And are built upon the
foundation of the apostles and prophets,
Jesus Christ himself being the chief corner¬
stone; 21. In whom all the building fitly
framed together groweth unto a holy tem¬
ple in the Lord : 22. In whom ye also are
budded together for a habitation of God
through the Spirit.
We are now come to the last part of the chapter,
which contains an account of the great and mighty
privileges that converted Jews and Gentiles both
receive from Christ. The apostle here shews that
they who were in a state of enmity, are reconciled!
Between the Jews and the Gentiles there had beer
a great enmity ; so there is between God and every
unregenerate man. Now Jesus Christ is our peace,
v. 14. He made peace by the sacrifice of himself ;
and came to reconcile, 1. Jews and Gentiles to each
other. He made both one, by reconciling these two
divisions of men, who were wont to malign, to hate,
and to reproach each other before. He broke down
the middle wall of partition, the ceremonial law, that
made the great feud, and was the badge of the Je’ws5'
peculiarity ; called the partition-wall, by way of al¬
lusion to the partition in the temple, which separated
the court of the Gentiles from that into which the
Jews only had liberty to enter. Thus he abolished
in his flesh the enmity, v. 15. By his sufferings in
the flesh, taking away the binding power of the ce¬
remonial law, so removing that cause of enmity and
distance between them; w-hich is here called the
law of commandments contained in ordinances, be¬
cause it enjoined a multitude of external rites and
ceremonies, and consisted of many institutions and
appointments about the outward parts of divine wor
ship. The legal ceremonies were abrogated by Christ,
having their accomplishment in him. By taking those
out of the way, he formed one church of believers,
whether they had been Jews or Gentiles. Thus he
made in himself of twain one new man , He framed
546
EPHESIANS, III.
both these parties into one new society, or body of
God’s people, uniting them to himself as their com¬
mon Head ; they being renewed by the Holy Ghost,
and now concurring in a new way of gospel- worship:
so making peace between these two parties who were
so much at variance before. 2j*^There is an enmity
between God and sinners, whether Jews or Gentiles;
and Christ came to slay that enmity, and to recon¬
cile them both to God, v. 16. Sin breeds a quarrel
between God and men ; Christ came to take up the
quarrel, and to bring it to an end, by reconciling both
Jew and Gentile, now collected and gathered into
one body, to a provoked and an offended God : and
this by the cross ; or by the sacrifice of himself upon
the cross : having slain the enmity thereby. He,
being slain or sacrificed, slew the enmity that there
was between God and poor sinners. The apostle
proceeds to illustrate the great advantages which
both parties gain by the mediation of our Lord Jesus
Christ, v. 17. Christ, who purchased peace on the
cross, came, partly in his own person, as to the Jews,
who are here said to have been nigh; and partly in
his apostles, whom he commissioned to preach the
gospel to the Gentiles, who are said to have been
afar off, in the sense that has been given before.
And preached peace, or published the terms of re¬
conciliation with God, and of eternal life. Note here,
When the messengers of Christ deliver his truths,
it is in effect the same as if he did it immediately
himself. He is said to preach by them ; insomuch
that he who receiveth them receiveth him ; and he
who despiseth them (acting by virtue of his commis¬
sion, and delivering his message) despiseth and re-
jecteth Christ himself. Now the effect of this peace
is the free access which both Jews and Gentiles have
unto God; ( v . 18.) For through him, in his name,
and by virtue of his mediation, we both have access,
admission, into the presence of God, who is become
the common reconciled Father of both : the throne
of grace is erected for us to come to ; and liberty of
approach to that throne is allowed us. Our access
is by the Holy Shirit ; Christ purchased for us leave
to come to God ; and the Spirit gives us a heart to
come, and strength to come, even grace to serve
God acceptably. Observe, We draw nigh to God,
through Jesus Christ, by the help of the Spirit. The
Ephesians, upon their conversion, having such an
access to God, as well as the Jews, and by the same
Spirit, the apostle tells them, JVow therefore ye are
no more strangers and foreigners, 8cc. v. 9. This
he mentions by way of opposition to what he had
observed of them in their heathenism : they were
now no longer aliens from the commonwealth of Is¬
rael ; and no longer what the Jews were wont to
account all the nations of the earth beside them¬
selves, strangers to God ; but fellow-citizens with
the saints, and of the household of God, members of
the church of Christ, and having a right to all the
privileges of it. Observe here, The church is com¬
pared to a city, and every converted sinner is free
of it. It is also compared to a house, and every coiv
verted sinner is one of the domestics, one of the fa¬
mily ; a servant, and a child in God’s house. In v.
20. the church is compared to a building: the foun¬
dation of that building are the apostles and prophets.
They may be so called in a secondary sense, Christ
himself being the primary Foundation; but we are
rather to understand it of the doctrine delivered by
the prophets of the Old Testament, and the apostles
of the New. It follows, Jesus Christ himself being
the chief Corner-stone. In him both Jews and Gen¬
tiles meet, and constitute one church ; and Christ
supports the building by his strength. In whom all
the building, fitly framed together , &c. v. 21. All
believers, of whom it consists, being united to Christ
by faith, and among themselves by Christian cha¬
rity, grow unto a holy temple , become a sacred so¬
ciety, in which there is much communion between
God and his people, as in the temple ; they worship¬
ping and serving him, he manifesting himself unto
them ; they offering up spiritual sacrifices to God,
and he dispensing his blessings and favours to them.
Thus the building, for the nature of it, is a temple,
a holy temple: for the church is the place which
God hath chosen to put his name there ; and it be¬
comes such a temple, by grace and strength derived
from himself, in the Lord. The universal church
being built upon Christ as the Foundation-stone, and
united in Christ as the Corner-stone, comes at length
to be glorified in him as the Top-stone; In whom
ue also are builded together, &c. v. 22. Observe,
Not only the universal church is called the temple
of God, but particular churches ; and even every
true believer is a living temple, is a habitation of
God through the Spirit. God dwells in all believ¬
ers now ; they being become the temple of God
through the operations of the blessed Spirit ; and his
dwelling with them now is an earnest of their dwell
ing together with him to eternity.
CHAP. III.
This chapter consists of two parts. I. Of the account which
St. Paul gives the Ephesians concerning himself, as he was
appointed by God to be the apostle of the Gentiles, v. 1 . .
13. II. Of his devout and affectionate prayer to God for
the Ephesians, v. 14.. 21. We may observe it to have been
very much the practice of this apostle to intermix, with his
instructions and counsels, intercessions and prayers to God
for those to whom he wrote, as knowing that all his instruc¬
tions and teachings would be useless and vain, except God
did co-operate with them, and render them effectual. This
is an example that all the ministers of Christ should copy
after; praying earnestly that the efficacious operations of
the divine Spirit may attend their ministrations, and crown
them with success.
1. TT^OR this cause I Paul, the prisoner
JC of Jesus Christ for you Gentiles, 2.
If ye have heard of the dispensation of the
grace of God which is given me to you¬
ward : 3. How that by revelation he made
known unto me the mystery ; as I wrote
afore in few words; 4. Whereby, when
ye read, ye may understand my knowledge
in the mystery of Christ, 5. Which in
other ages was not made known unto the
sons of men, as it is now revealed unto his
holy apostles and prophets by the Spirit ;
6. That the Gentiles should be fellow-heirs,
and of the same body, and partakers of his
promise in Christ by the gospel ; 7. Where¬
fore I was made a minister, according to
the gift of the grace of God given unto me
by the effectual working of his power, n.
Unto me, who am less than the least of all
saints, is this grace given, that I should
preach among the Gentiles the unsearch
able riches of Christ ; 9. And to make all
men see what is the fellowship of the mys¬
tery, which from the beginning of the world
hath been hid in God, who created all
things by Jesus Christ : 1 0. To the intent
that now unto the principalities and powers
in heavenly places might be known by the
church the manifold wisdom of God, 11.
According to the eternal purpose which he
purposed in Christ Jesus our Lord: 12.
EPHESIANS, III.
In whom we have boldness and access with
confidence by the faith of him. 1 3. Where¬
fore I desire that ye faint not at my tribu¬
lations for you, which is your glory.
Here we have the account which St. Paul gives
the Ephesians concerning himself, as he was ap¬
pointed by God the apostle of the Gentiles.
I. We may observe that he acquaints them with
the tribulations and sufferings which he endured in
the discharge of that office, v. 1. The first clause
refers to the preceding chapter, and may be under¬
stood either of these two ways: For this cause ,
either, 1. “For having preached the doctrine con¬
tained in the foregoing chapter, and for asserting
that the great privileges of the gospel belong not
only to the Jews, but to believing Gentiles also,
though they are not circumcised ; for this I am now
a firisoner: but a prisoner of Jesus Christ, as I suf¬
fer in his cause, and for his sake, and continuing his
faithful servant, and the object of his special pro¬
tection and care, while I am thus suffering for him.”
Observe, Christ’s servants, if they come to be pri
soners, are his prisoners; and he despises not his
prisoners. He thinks never the worse of them for
the ill character which the world gives them, or the
evil treatment that they meet with in it. Paul ad¬
hered to Christ, and Christ owned him, when he
was in the prison. For you Gentiles ; the Jews did
therefore persecute and imprison him, because he
was the apostle of the Gentiles, and preached the
gospel to them. We may learn hence, that the
faithful ministers of Christ are to dispense his sacred
truths, however disagreeable they may be to some,
and whatever they themselves may suffer for doing
so. Or, 2. The words may be thus understood ;
“ For this cause, since ye are no more strangers and
foreigners, (as ch. 2. 19.) but are united to Christ,
and admitted into communion with his church, I
Paul, who am the prisoner of Jesus Christ , pray
that you may be enabled to act as becomes persons
thus favoured by God, and made partakers of so
great privileges.” To this purport you find him
expressing himself, v. 14. where, after the digres¬
sion contained in the several verses intervening, he
proceeds with what he begun in this first verse.
Observe, Those who have received grace and signal
favours from God, stand in need of prayer, that
they may improve and advance, and continue trnact
as becomes them. And seeing Paul, while he was
a prisoner, employed himself in such prayers to
God in behalf of the Ephesians, we should leam
that no particular sufferings of. our own should make
us so solicitous about ourselves as to neglect the
cases of others in our supplications and addresses to
God.
He speaks again of his sufferings ; Wherefore I
desire that ye faint not at my tribulations for you,
which is your glory, v. 13. While he was in pri¬
son, he suffered much there ; and though it was
upon their account that he suffered, yet he would
not have them discouraged nor dismayed at this,
seeing God had done such great things for them by
his ministry. What a tender concern was here for
these Ephesians ! The apostle seems to have been
more solicitous lest they should be discouraged and
faint upon his tribulations, than about what he him¬
self endured : and to prevent this, he tells them,
that his sufferings were their glory ; and would be
so far from being a real discouragement, if they
duly considered the matter, that they ministered
cause to them for glorying and for rejoicing ; as this
discovered the great esteem and regard which God
bore to them, in that he not only sent his apostles to
preach the gospel to them, but even to suffer for
them, and to confirm the truths they delivered, bv
the persecutions they underwent. Observe, Not
only the faithful ministers of Christ themselves, but
their people too, have some special cause for joy and
glorying, when they suffer for the sake of dispensing
the gospel.
II. The apostle informs them of God’s appointing
him to the office ; and eminently fitting and qualify¬
ing him for it, by a special revelation that he made
unto him.
God appointed him to the office ; If ye have heard
of the dispensation of the grace of God, which is
given me to uou-ward, v. 2. They could not but
nave heard of this, and therefore he does not design
to speak doubtfully of this matter. E iyt is sometimes
an affirmative particle, and we may read it, Since ye
have heard, 8cc. He styles the gospel the grace of
God here, (as in other places,) because it is the gift
of divine grace to sinful men ; and all the gracious
overtures that it makes, and the joyful tidings that it
contains, proceed from the rich grace of God ; and
it is also the great instrument in the hands of the
Spirit, by which God works grace in the souls of
men. He speaks of the dispensation of this grace
given to him ; he means as he was authorized and
commissioned by God to dispense the doctrine of the
gospel ; which commission and authority were given
to him, chiefly for the service of the Gentiles ; to
you-ward. And again, speaking of the gospel, he
says, Whereof I was made a minister, &c. v. 7.
Here he again asserts his authority. He was
MADE a minister, he did not make himself such ;
he took not to himself that honour; and he was
made such according to the gifts of the grace of God
unto him. God supplied and furnished him tor his
work ; and in the discharge of it suitably assisted
and helped him with all needful gifts and graces,
both ordinary and extraordinaiy, and that by the
effectual working of his power ; in himself more es¬
pecially ; and also in great numbers of those to whom
he preached; by which means his labours among
them were successful. Observe, What God calls
men to, he fits them for; and does it with an al¬
mighty power. An effectual working of divine
power attends the gifts of divine grace.
As God appointed him to the office, so he emi¬
nently qualified him for it, by a special revelation
that he made unto him. He makes mention both of
the mystery that was revealed, and of the revelation
of it.
The mystery revealed is, that the Gentiles should
be fellow-heirs, and of the same body, and partakers
of his promise in Christ, by the gospel ; (v. 6.) that
they should be joint-heirs with the believing Jews,
of the heavenly inheritance ; and that they should
be members of the same mystical body, be received
into the church of Christ, and be interested in the
gospel-promises, as well as the Jews ; and particu¬
larly in that great promise of the Spirit. And this
in Christ, being united to Christ, in whom all the
promises are yea and amen: by the gospel, that is,
in the times of the gospel, as some understand it ,
or, by the gospel preached to them ; which is the
great instrument and means by which God works
faith in Christ, as others. This was the great truth
revealed to the apostle, that God would call the
Gentiles to salvation by faith in Christ, and that
without the works of the law.
Of the revelation of this truth, he speaks v. 3 — 5.
Where we may observe that the coalition of Jews
and Gentiles in the gospel-church was a mystery, a
Seat mystery ; what was designed in the counsel of
>d before all worlds, but what could not be fully
understood for many ages, till the accomplishment
expounded the prophecies of it. It is called a mys¬
tery, because the several circumstances and pecu¬
liarities of it (such as the time and manner and means
bv which it should be effected) were concealed and
543
EPHESIANS, III.
kept secret in God’s own breast, till by an immediate
revelation he made them known td his servant. See
Acts 26. 16 — 18. And it is called the mystery of
Christ, because it was revealed by him, (Gal. 1. 12.)
and because it relates so very much to him. Of this
the apostle had given some hints afore, or a little
before ; that is, in the preceding chapters. Where¬
by, when ye read ; or, as those words may be read,
Unto which attending ; (and it is not enough for us
barely to read the scriptures, unless we attend unto
them, and seriously consider and lay to heart what
we read ;) ye may understand my knowledge in the
mystery of Christ ; so as to perceive how God had
fitted and qualified him to be an apostle to the Gen¬
tiles, which might be to them an evident token of
his divine authority. This mystery, he says, in other
ages was not made known unto the sons of men, as
it is now revealed unto his holy apostles and pro¬
phets by the Spirit ; ( v . 5.) that is, it was not so
fully and clearly discovered in the ages before
Christ, as it is now revealed unto the prophets of
that age, the prophets of the New Testament, w.ho
were immediately inspired and taught by the Spirit.
Let us observe, that the conversion of the Gentile
world to the faith of Christ was an adorable mys¬
tery, and we ought to bless God for it. Who would
have imagined that those who had been so long in
the dark, and at so great a distance, should be en¬
lightened with the marvellous light, and be made
nigh ? Let us learn hence not to despair of the worst ;
of the worst of persons, and of the worst of nations.
Nothing is too hard for divine grace to do : none so
unworthy but God may please to confer great grace
upon them. And how much are we ourselves inte¬
rested in this affair ; not only as we live in -a time in
which the mystery is revealed, but particularly as
we are a part of the nations which in times past
were foreigners and strangers, and lived in gross
idolatry ; but are now enlightened with the ever¬
lasting gospel, and partake of its promises !
III. The apostle acquaints them how he was em¬
ployed in this office, and that with respect to the
Gentiles, and to all men. 1. With respect to the
Gentiles; he preached to them the unsearchable
riches of Christ, v. 8. Observe, in this verse, how
humbly he speaks of himself, and how highly he
speaks of Jesus Christ. (1.) How humbly he speaks
of himself ; lam less than the least of all saints. St.
Paul, who was the chief of the apostles, calls him¬
self less than the least of all saints ; he means on the
account of his having been formerly a persecutor of
the followers of Christ. He was, in his own esteem,
as little as could be. What can be less than the
least ? To speak himself as little as could be, he
speaks himself less than could be. Observe, Those
whom God advances to honourable employments,
he humbles, and makes low in their own eyes ; and
where God gives grace to be humble, there he gives
all other grace. You may also observe in what a
different manner the apostle speaks of himself, and
of his office. While he magnifies that, he debases
himself. Observe, A faithful minister of Christ
maybe very humble, and think very meanly of him¬
self, even when he thinks and speaks very highly
and honourably of his sacred function. (2.) How
highly he speaks of Jesus Christ ; The unsearchable
riches of Christ. There is a mighty treasury of
mercy, grace, and love, laid up in Christ Jesus, and
that for Jews and Gentiles both. Or, the riches of
the gospel are here spoken of as the riches of Christ :
the riches which Christ purchased for, and bestows
upon, all believers. And they are unsearchable
riches, which we cannot find the bottom of ; which
human sagacity could never have discovered ; and
men could no otherwise attain to the knowledge of
them but by revelation. Now it was the apostle’s
business and employment to preach these unsearch¬
able riches of Christ among the Gentiles; and it was
a favour he greatly valued, and looked upon it as
an unspeakable honour to him ; “ Unto me is this
grace given ; this special favour God has granted to
such an unworthy creature as I am.” And it is an
unspeakable favour to the Gentile world, that to
them the unsearchable riches of Christ are preached.
Though many remain poor, and are not enriched
with these riches ; yet it is a favour to have them
preached among us, to have an offer of them made
to us ; and if we be not enriched with them, it is our
own fault.
2. With respect to all men, v. 9. His business
and employment were, to make all men see ; to pub¬
lish and make known to the whole world, what is
the fellowship of the mystery, that the Gentiles, who
have hitherto been strangers to the church, shall be
admitted into communion with it — which from the
beginning of the world hath been hid in God ; kept
secret in his purpose ; who created all things by Je¬
sus Christ : as John 1. 3. All things were made by
him, and without him was not any thing made, that
was made ; and therefore no wonder that he saves
the Gentiles as well as the Jews ; for he is the com¬
mon Creator of them both : and we may conclude
that he is able to perform the work of their redemp¬
tion, seeing he was able to accomplish the great
work of creation. It is true, that both the first cre¬
ation, when God made all things out of nothing, and
the new creation, whereby sinners are made new
creatures by converting grace, are of God by Jesus
Christ. The apostle adds, To the intent that now
unto the principalities and powers in heavenly places
might be known, by the church, the manifold wisdom
of God, v. 10. This was one thing, among others,
which God had in his eye in revealing this mystery,
that the good angels, who have a pre-eminence in
governing the kingdoms and principalities of the
world, and who are indued with great power to exe¬
cute the will of God on this earth, (though their or¬
dinary residence is in heaven,) may be informed,
from what passes in the church and is done in and
by it, of the manifold wisdom of God, of the great
variety with which God wisely dispenses things ; or
of his wisdom manifested in the many ways and
methods he takes in ordering his church in the se¬
veral ages of it, and especially in receiving the Gen¬
tiles into it. The holy angels, who look into the
mystery of our redemption by Christ, could not but
take notice of this branch of that mystery, that
among the Gentiles is preached the unsearchable
riches of Christ. And this is according to the eter¬
nal purpose which he purposed in Christ Jesus our
Lord, v. 11. Some translate the words x*7o irpiBsny
tZv aiZvav thus, According to the fore-disposing of
the ages which he made, &c. So Dr. Whitby, &c.
“ In the first of the ages,” says the mentioned au¬
thor, “ his wisdom seeing fit to give the promise of
a Saviour to a fallen Adam : in the second age, to
typify and represent him to the Jews in sacred per¬
sons, rites and sacrifices : and in the age of the Mes¬
siah, or the last age, to reveal him to the Jews, and
preach him to the Gentiles.” Others understand
it, according to our translation, of the eternal pur¬
pose which God purposed to execute in and through
Jesus Christ : the whole of what he has done in the
great affair of man’s redemption, being in pursuance
of his eternal decree about that matter. 7 he apos¬
tle, having mentioned our Lord Jesus Christ, sub¬
joins concerning him, In whom we have boldness
and access with confidence by the faith of him ; (y.
12.) that is, “ By, or through, whom we have liberty
to open our minds freely to God, as to a Father, and
a well-grounded persuasion of audience and of ac¬
ceptance with him ; and this bv means of the faith
we have in him, as our great Mediator and Advo¬
cate.” W c mav come with humble boldness to hear
EPHESIANS, III.
ii om God, knowing that the terror of the curse is I
done away ; and we may expect to hear from him
good words and comfortable. We may have access
with confidence to speak to God, knowing that we
have such a Mediator between God and us, and |
such an Advocate with the Father.”*
14. For this cause, I bow my knees unto '
the Father of our Lord Jesus Christ, 15.
Of whom the whole family in heaven and
earth is named, 16. That he would grant
you, according to the riches of his glory, to
be strengthened with might by his Spirit in
the inner man ; 17. That Christ may dwell
in your hearts by faith ; that ye, being root¬
ed and grounded in love, 18. May be able
to comprehend with all saints what is the
breadth, and length, and depth, and height ; I
19. And to know the love of Christ, which
passeth knowledge, that ye might be filled
with all the fulness of God. 20. Now unto
him that is able to do exceeding abundant¬
ly above all that we ask or think, accord¬
ing to the power that worketh in us, 21.
Unto him be glory in the church by Christ
Jesus, throughout all ages, world without
end. Amen.
We are now come to the second part of this
chapter, which contains St. Paul’s devout and af¬
fectionate prayer to God for his beloved Ephesians.
For this cause. This may be referred either to
the immediately foregoing verse, That ye faint not,
&c. or rather, the apostle is here resuming what he
began at the first verse, from which he digressed in
those which are interposed. Observe to whom he
prays — to God, as the father of our Lord Jesus
Christ, of which see ch. 1. 3. Observe further, his
outward posture in prayer, which was humble and
reverent; I bow my knees. Note, When we draw
nigh to God, we should reverence him in our hearts,
and express it in the most suitable and becoming
behaviour and gesture. And here, having men¬
tioned Christ, he cannot pass without an honoura¬
ble encomium of his love, v. 15. The universal
church has a dependence upon the Lord Jesus
Christ ; Of whom the whole family in heaven and
earth is named. The Jews were wont to boast of
Abraham as their father ; but now Jews and Gen¬
tiles both are denominated from Christ ; so some.
While others understand it of the saints in heaven,
who wear the crown of glory, and of saints on earth,
who are going on in the work of grace here. Both
the one and the other make but one family, one
household; and from him they are named CHRIS¬
TIANS, as they really are such ; acknowledging
their dependence upon, and their relation to, Christ.
Observe what the apostle asks of God for these
his friends — spiritual blessings ; which are the best
blessings, and the most earnestly to be sought and
prayed for by every one of us, both for ourselves
and for our friends.
I. Spiritual strength for the work and duty to
which we are called, and in which we are employ¬
ed ; That he would grant you, according to the
riches of his grace, to Be strengthened, & c. The in¬
ner man is the heart or soul. To be strengthened
with might, is to be mightily strengthened, much
more than they were at present ; to be endued with
a high degree of grace, and spiritual abilities for
* See upon v. 13, above.
discharging duty, resisting temptations, enduring
persecutions, &c. And the apostle prays that this
may be according to the riches of his glory, or accord¬
ing to his glorious riches, answerable to that great
abundance of grace, mercy, and power, which re¬
sides in God, and is his glory : and this by his Spirit,
who is the immediate Worker of grace in the souls ■
of God’s people. Observe from these things, that
strength from the Spirit of God in the inner man is
the best and most desirable strength ; strength in
the soul ; the strength of faith and other graces ;
strength to serve God and to do our duty, and to
persevere in our Christian course with vigour and
with cheerfulness. And let us further observe, that
as the work of grace is f rst begun, so it is continued
and carried on, by the blessed Spirit of God.
II. The indwelling of Christ in our hearts, v. 17.
Christ is said to dwell in his people, as he is always
present with them by his gracious influences and
operations. Observe^ It is a desirable thing to have
Christ dwell in our hearts; and if the law of Christ
be written there, and the love of Christ be shed
abroad there, then Christ dwells there. Christ is
an Inhabitant in the soul of every good Christian.
Where his Spirit dwells, there he dwells ; and he
dwells in the heart by faith ; by means of the con¬
tinual exercise of faith upon him. Faith opens the
door of the soul, to receive Christ ; faith admits him,
and submits to him. By faith we are united to
Christ, and have an interest in him.
III. The fixing of pious and devout affections in
the soul ; That ye, being rooted and grounded in
love, steadfastlv fixed in your love to God, the
Father of our Lord Jesus Christ, and to all the
saints, the beloved of our Lord Jesus Christ. Many
have some love to God, and to his servants, but it is
a flash ; like the crackling of thorns under a pot, it
makes a great noise, but is gone presently. We
should earnestly desire that good affections may be
fixed, in us ; that we may be rooted and grounded
in love. Some understand it of their being settled
and established in the sense of God’s love to them ;
which would inspire them with greater ardours of
holy love to him, and to one another. And how
very desirable is it to have a settled fixed sense of
the love of God and Christ to our souls; so as to be
able to say with the apostle, at all times, He has
loved me ! Now the best way to attain to this, is, to
be careful that we maintain "a constant love to God
in our souls ; this will be the evidence of the love of
God to us. We love him, because he first loved us.
In order to this, he prays,
IV. For their experimental acquaintance with the
love of Jesus Christ. The more intimate acquaint¬
ance we have with Christ’s love to us, the more our
love will be drawn out to him, and to those who are
his, for his sake; That ye may be able to comprehend
with all saints, &c. (r. 18, 19.) more clearly to un¬
derstand. and firmly to believe, the wonderful love
of Christ to his, which the saints do understand and
believe in some measure, and shall understand more
hereafter. Christians should not aim to compre¬
hend above all saints ; but be content that God deals
with them, as he uses to do with those who love and
fear his name : we should desire to comprehend
with all saints, to have so much knowledge as the
saints are allowed to have in this world. We should
be ambitious of coming up with the first three; but
not of going beyond what is the measure of the
stature of other saints.
It is observable how magnificently the apostle
speaks of the love of Christ. The dimensions of
redeeming love are admirable. The breadth, and
length, and depth, and height. By enumerating
these dimensions, the apostle designs to signify the
exceeding greatness of the love of Christ ; the un¬
searchable riches of his love, which is higher than
EPHESIANS, IV.
heaven , deejier than hell, longer than the earth, and
broader than the sea, Job 11. 8, 9. Some describe
the particulars thus : By the breadth of it we may
understand the extent of it to all ages, nations, and
ranks of men ; by the length of it, its continuance
from everlasting to everlasting ; by the depth of it,
its stooping to the lowest condition, with a design to
relieve and save those who are sunk into the depths
of sin and misery ; by its height, its entitling, and
raising us up, to the heavenly happiness and glory.
We should desire to comprehend this love : it is the
character of all the saints that they do so; for they all
have a complacency and a confidence in the love of
Christ. And to know the love of Christ which passeth
knowledge, v. 19. If it passeth knowledge, how
can we know it ? We must pray and endeavour to
know something, and should still covet and strive to
know more and more of it, though, after the best
endeavours, none can fully comprehend it : in its
full extent it passeth knowledge. Though the love
of Christ may be better perceived and known by
Christians than it generally is, yet it cannot be fully
understood on this side heaven.
V. He prays that they might be filed with all
the fulness of God. It is a high expression : we
should not dare to use it if we do not find it in the
scriptures. It is like those other expressions, of
being partakers of a divine nature ; and of being
perfect as our Father in heaven is perfect. We are
not to understand it of his fulness as God in himself,
but of his fulness as a God in covenant with us ; as
a God to his people : such a fulness as God is ready
to bestow, who is willing to fill every one to the
utmost of his capacity, and that with all those gifts
and graces which he sees thev need. They who
receive grace for grace from Christ’s fulness, may
be said to be filed with the fulness of God, accord¬
ing to their capacity : all which is in order to their
arriving at the highest degree of the knowledge and
enjovment of God, and an entire conformity to him.
The apostle closes the chapter with a doxology,
v. 20, 21. It is proper 'to conclude our prayers
with praises. Our blessed Saviour has taught us to
do so. Take notice how he describes God ; and
how he ascribes glory to him. He describes him as
a God that is able to do exceeding abundantly above
all that we ask or think. There is an inexhaustible
fulness of grace and mercy in God, which the
prayers of all tl^e saints can never draw dry. What¬
ever we may ask, or think to ask, still God is able
to do more, abundantly more, exceedingly abun¬
dantly more. Open thy mouth ever so wide, and he
hath wherewithal to fll it. Note, In our applica¬
tions to God we should encourage our faith by a
consideration of his all-sufficiency and almighty
power. According to the power which worketh in
us. As if he had said, We have already had a proof
of this power of God, in what he hath wrought in
us, and done for us, having quickened us by his
grace, and converted us to himself. The power
that still worketh f6r the saints, is according to that
power that hath wrought in them. Wherever God
gives of his faithfulness, he gives to experience his
power. Having thus described God, he ascribes
glory to him. When we come to ask for grace
from God, we ought to give glory to God. Unto
him be glory in the church by Christ Jesus. In
ascribing glory to God, we ascribe all excellences
and perfections to him, glory being the effulgency
and result of them all. Observe, The seat of God’s
praises is in the church. That little rent of praise
which God receives from this world, is from the
church ; a sacred society constituted for the glory
of God : every particular member of which, both
Jew and Gentile, concurs in this work of praising
God. The Mediator of these praises is Jesus Christ.
All God’s gifts come from him to us through the
hand of Christ; and all our praises pass from us to him
through the same hand. And God should and will be
praised thus throughout all ages, world without end:
for he will ever have a church to praise him, and he
will ever have his tribute of praise from his church.
Amen. So be it ! And so it will certainly be.
CHAP. IV.
We have gone through the former part of this epistle, which
consists of several important doctrinal truths, contained in
the three preceding chapters. We enter now on the
latter part of it, in which we have the most weighty and
serious exhortations that can be given. We may observe,
that in this, as in most others of St. Paul’s epistles, the
former part is doctrinal, and fitted to inform the minds of
men in the great truths and doctrines of the gospel : the
latter is practical, and designed for the direction of their
lives and manners ; all Christians being obliged to en¬
deavour after soundness in the faith, and regularity in life
and practice. In what has gone before, we have heard of
Christian privileges, which are the matter of our comfort.
In what follows, we shall hear of Christian duties, and
what the LORD our God requires of us, in consideration
of such privileges vouchsafed to us. The best way to, un¬
derstand the mysteries, and partake of the privileges, of
which we have read before, is, conscientiously to practise
the duties prescribed to us in what follows : as, on the
other hand, a serious consideration and belief of the doc¬
trines that have been taught us in the foregoing chapters,
will be a good foundation on which to build the practice of
the duties prescribed in those which are yet before us.
Christian faith and Christian practice mutually befriend
each other.
In this chapter, we have divers exhortations to important
duties. I. One that is more general, v. 1.' II. An exhor¬
tation to mutual love, unity, and concord, with the proper
means and motives to promote them, v. 2 . . 16. III. An
exhortation to Christian purity and Holiness of life; and
that both more general, (v. 17 . . 24.) and in several par¬
ticular instances, v. 25, to the end.
1. ~1~ THEREFORE, the prisoner of the
A Lord, beseech you that ye walk
worthy of the vocation wherewith ye are
called,
This is a general exhortation to walk as becomes
our Christian profession. St. Paul was now a pri¬
soner at Rome ; and he was the prisoner of the Lord,
or in the Lord, which signifies as much as for the
Lord. See of this, ch. 3. 1. He mentions this once
and again, to shew that he was not ashamed of his
bonds, well knowing that he suffered not as an evil
doer : and likewise to recommend what he wrote to
them, with the greater tenderness, and xvith some
special advantage. It was a doctrine he thought
worth suffering for, and therefore surely they should
think it worthy their serious regards, and their du¬
tiful observance. We have here the petition of a
poor prisoner, one of Christ’s prisoners ; “ I there¬
fore, the prisoner of the Lord, beseech you, & c.
Considering what God has done for you, and to
what a state and condition he has called vou, as has
been discoursed before ; I now come with an ear
nest request to you, (not to send me relief, or to use
your interest for the obtaining my liberty, the first
thing which poor prisoners are wont to solicit from
their friends, but) that you would approve your¬
selves good Christians, and live up to your profession
and calling ; that ye walk worthily, agreeably, suita
bly, and congruously, to those happy circumstances
into which the grace of God has brought you, whom
he has converted from heathenism to Christianity.’
Observe, Christians ought to accommodate them¬
selves to the gospel by which they are called, and to
the glory to which they are called ; both are their
vocation. We are called Christians ; we must an¬
swer that name, and live like Christians. We are
called to God’s kingdom and glory ; that kingdom
and glory therefore we must mind, and walk as be¬
comes the heirs of them.
551
EPHESIANS, IV.
2. With all lowliness and meekness,
with long-suffering, forbearing one another
in love; 3. Endeavouring to keep the unity
of the Spirit in the bond of peace. 4.
There is one body, and one Spirit, even as
ye are called in one hope of your calling ;
5. One Lord, one faith, one baptism, 6.
One God and Father of all, who is above
all, and through all, and in you all. 7.
But unto every one of us is given grace ac¬
cording to the measure of the gift of Christ.
8. Wherefore he saith, When he ascended
up on high, he led captivity captive, and
gave gifts unto men. 9. (Now, that he
ascended, what is it but that he also de¬
scended first into the lower parts of the
earth ? 10. He that descended is the same
also that ascended up far above all hea¬
vens, that he might fill all things.) 11. And
he gave some, apostles ; and some, pro¬
phets; and some, evangelists; and some,
pastors and teachers; 12. For the per¬
fecting of the saints, for the work of the
ministry, for thek edifying of the body of
Christ: 13. Till we all come in the unity
of the faith, and of the knowledge of the
Son of God, unto a perfect man, unto the
measure of the stature of the fulness of
Christ: 14. That we henceforth be no
more children, tossed to and fro, and car¬
ried about with every wind of doctrine, by
the sleight of men, and cunning craftiness,
whereby they lie in wait to deceive; 15.
But, speaking the truth in love, may grow
up into him in all things, which is the head,
even Christ: 16. From whom the whole
body fitly joined together, and compacted
by that which every joint supplieth, accord¬
ing to the effectual working in the measure
of every part, maketh increase of the body
unto the edifymg of itself in love.
Here the apostie proceeds to more particular ex¬
hortations. 7 \vo he enlarges upon in this chapter —
To unity and purity, holiness and love, which
Christians should very much study. We do not
walk worthy of the vocation wherewith we are called,
if we be not faithful friends to all Christians, and
sworn enemies to all sin.
This section contains the exhortation to mutual
love, unity, and concord ; with the proper means and
motives to promote them. Nothing is pressed upon
us more earnestly in the scriptures than this. Love
is the law of Christ’s kingdom, the lesson of his
school, the livery of his family. Observe,
I. The means of unity ; Lowliness and meekness,
long-suffering, and forbearing one another in love,
v, 2. By lowliness we are to understand humility,
and entertaining mean thoughts of ourselves, which
is opposed to pride. By meekness, that excellent dis¬
position of soul, which makes mep unwilling to pro¬
voke others, and not easily to be provoked or offended
with their infirmities ; and it is opposed to angry re¬
sentments and peevishness. Long-suffermg implies
a patient bearing of injuries, without seeking re¬
venge. Forbearing one another m love, signifies bear¬
ing their infirmities out of a principle of love ; and
so as not to cease to love them on the account of
these. The best Christians have need to bear one
with another, and to make the best one of another ;
to provoke one another’s graces, and not their pas¬
sions. We find much in ourselves, which it is hard
to forgive ourselves ; and therefore we must not
think it much if we find that in others, which we
think hard to forgive them ; and yet we must for¬
give them as we forgive ourselves. Now without
these things unity cannot be preserved. The first
step towards unity, is, humility ; without that there
will be no meekness, no patience, or forbearance ;
and without these no unity. Pride and passion break
the peace, and make all the mischief. Humility and
meekness restore the peace, and keep it. Only by
pride comes contention; only by humility comes
love. 'Phe more lowly-mindedness, the more like-
mindedness. We do not walk worthy of the voca¬
tion wherewith we are called, if we be not meek and
lowly of heart : for he by whom we are called, he to
whom we are called, was eminent for meekness and
lowliness of heart, and has commanded us therein
to learn of hifn.
II. We fiave an account of the nature of that
unity which the apostle prescribes : it is the unity
of the Spirit, v. 3. The seat of Christian unity is
in the heart or spirit : it does not lie in one set of
thoughts, or in one form and mode of worship, but
in one heart and one soul. This unity of heart and
affection may be said to be of the Spirit of God ; it
is wrought by him, and is one of the fruits of the
Spirit. This we should endeavour to keep. En¬
deavouring is a gospel-word. We must do our ut¬
most. If others will quarrel with us, we must take
all possible care not to quarrel with them. If others
will despise and hate us, we must not despise and
hate them. In the bond of peace. Peace is a bond,
as it unites persons, and makes them live friendly
one with another. A peaceable disposition and con¬
duct bind Christians together ; whereas discord and
quarrel disband and disunite their hearts and affec¬
tions. Many slender twigs, bound together, become
strong. The bond of peace is the strength of so¬
ciety. Not that it can be imagined that all good
people, and all the members of societies, should be
in every thing just of the same length, and the same
sentiments, and the same judgment : but the bond of
peace unites them all together, with a non obstante
to these. As in a bundle of rods, they may be of^ dif¬
ferent lengths, and different strength ; but when they
are tied together by one bond, they are much stronger
than any, even than the thickest and strongest were
of themselves.
III. We have next the motives proper to promote
this Christian unity and concord. The apostle urges
several, to persuade us to it.
1. Consider how many unities there are, that are
the jov and glory of our Christian profession. There
should be one heart ; for there is one body, and one
Spirit, v. 4. Two hearts in one body , would be
monstrous. If there lie but one body, all that be¬
long to that body should have one heart. The catho
lie church is one mystical body of Christ, and all
good Christians make up but one body, incorporated
bv one charter, that of the gospel ; animated by one
Spirit, the same Holy Spirit, who, by his gifts and
graces, quickens, enlivens, and governs, that body.
If we belong to Christ, we are all actuated by one
and the same Spirit, and therefore should be one ;
even as ye are called in one hope of your calling.
Hope is here put for its object, the thing hoped for,
the heavenly inheritance ; to the hope of which we
are called. All Christians are called to the same
hope of eternal life. There is one Christ that they
all hope in, and one heaven that they are all hoping
for ; and therefore they should be of one heart.
652 EPHESIANS, IV.
One Lord, (v. 5.) that is, Christ, the Head of the
church, to whom, by God’s appointment, all Chris¬
tians are immediately subject. One faith, that is, the
gospel, containing the doctrine of the Christian faith :
or, it is the same grace of faith, (faith in Christ,)
whereby all Christians are saved. One baptism, by
which we profess our faith ; being baptized in the
name of the Father, Son, and Holy Ghost ; and so
the same sacramental covenant, whereby we engage
ourselves to the Lord Christ. One God and Father
of all, v. 6. One God, who owns all the true mem¬
bers of the church for his children ; for he is the
Father of all such by special relation ; as he is the
Father of all men by creation : and he is above all,
by his essence, and with respect to the glorious per¬
fections of his nature ; and as he has dominion over
all creatures, and especially over his church : and
through all; by his providence upholding and go¬
verning them : and in you all; in all believers, in
whom he dwells, as in his holy temple, by his Spirit
and special grace.
If then there be so many ones, it is pity but there
should be one more ; one heart, or one soul.
2. Consider the variety of gifts that Christ has be-
sfowed among Christians ; But unto every one of us
is given grace, according to the measure of the gift
of Christ. Though the members of Christ’s church
agree in so many things, yet there are some things
wherein they differ : but this should breed no differ¬
ence of affection among them ; since they are all
derived from the same bountiful Author, and de¬
signed for the same great ends. Unto every one of
us Christians is given grace, some gift of grace, in
some kind or degree or other, for the mutual help
of one another. Unto every one of us ministers is
given grace ; to some a greater measure of gifts, to
others a lesser measure. The different gifts of
Christ’s ministers proved a great occasion of conten¬
tion among the first Christians ; One was for Paul,
and another for Apollos. The apostle shews that
they had no reason to quarrel about them, but all the
reason in the world to agree in the joint use of them,
for common edification ; because all was given ac¬
cording to the measure of the gift of Christ, in such
a measure as seemed best to Christ to bestow upon
every one. Observe, All the ministers, and all the
members of Christ, owe all the gifts and graces that
they are possessed of to him : and this is a good
reason why we should love one another, because to
every one of us is given grace. All to whom Christ
has given grace, and on whom he has bestowed his
gifts, (though they are of different sizes, different
names, and different sentiments, yet) ought to love
one another.
The apostle takes this occasion to specify some of
the gifts which Christ bestowed. And that they
were bestowed by Christ, he makes appear by those
words of David, wherein he foretold this concerning
him ; (Ps. 68. 18.) Wherefore he saith, ( v . 8.) that
is, the Psalmist saith, When he ascended ufi on high,
he led captivity captive, and gave gifts unto men.
David prophesied of the ascension ‘of Christ; and
the apostle descants upon it here, and in the three
following verses. When he ascended up on high.
We may understand the apostle both of the place
into which he ascended in his human nature, that is,
the highest heavens ; and particularly of the state to
which he was advanced, he being then highly ex¬
alted, and eminently glorified, by his Father. Let
us set ourselves to think of the ascension of Jesus
Christ : that our blessed Redeemer, being risen from
the dead, is gone to heaven, where he sets at the
right hand of the Majesty on high, which completed
the proof of his being the Son of God. As great
conquerors, when they rode in their triumphant cha¬
riots, used to be attended with the most illustrious of
their captives led in chains, and were wont to scatter
their largesses and bounty among the soldiers, ana
other spectators of their triumphs ; so Christ, wher.
he ascended into heaven, as a triumphant Conqueror,
led captivity captive. It is a phrase used in the Old
Testament, to signify a conquest over enemies, es¬
pecially over such as formerly had led others cap¬
tive ; see Judges 5. 12. Captivity is here put for
captives, and signifies all our spiritual enemies, who
brought us into captivity before. He conquered
those who had conquered us ; such as, sin, the Devil,
and death. Indeed, he triumphed over these on the
cross ; but the triumph was completed at his ascen¬
sion, when he became Lord over all, and had the
keys of death and Hades put into his hands. And he
gave gifts unto men: in the psalm it is, He received
gifts for men. He received for them, that he might
give to them a large measure of gifts and graces ;
particularly, he enriched his disciples with the gift
of the Holy Ghost. The apcstle, thus speaking of
the ascension of Christ, takes notice, that he de¬
scended frst, v. 9. As much as if he had said, When
David speaks of Christ’s ascension, he intimates the
knowledge he had of Christ’s humiliation on earth :
for when it is said, that he ascended, this implies
that he first descended : for what is it, but a proof or
demonstration of his having done so ? Into the lower
parts of the earth ; this may refer either to his in¬
carnation, according to that of David, Ps. 159. 15.
My substance was not hid from thee, wheel I was
made in secret, and curiously wrought in the lowest
parts of the earth : or, to his burial, according to that
of Ps. 63. 9. They that seek my soul to destroy it,
shall go into the lower parts of the earth. He calls
his death (say some of the fathers) his descent into
the lower parts of the earth. He descended TO the
earth in his incarnation. He descended INTO the
earth in his burial. As Jonas was three days and
three nights in the whale's belly, so was the Son of
man in the heart of the earth. He that descended, is
the same also that ascended up far above all heavens,
( v . 10.) far above the airy and starry (which are
the visible) heavens, into the heaven of heavens ;
that he might fill all things, all the members of his
church, with gifts and graces suitable to their several
conditions and stations. Observe, Our Lord humbled
himself frst , and then he was exalted. He descended
first, and then ascended.
The apostle next tells us, what were Christ’s gifts
at his ascension ; He gave some, apostles, Sc c. v. 11.
Indeed he sent forth some of these before his ascen¬
sion, Matt. 10. 1, 2, 5. But one was then added,
Acts 1. 26. And all of them were more solemnly
installed, and publicly confirmed, in their office, by
his visible pouring forth of the Holy Ghost in an ex¬
traordinary manner and measure upon them. Note,
The great gift that Christ gave to the church at his
ascension, was that of the ministry of peace and re¬
conciliation. The gift of the ministry is the fruit of
Christ’s ascension. And ministers have their vari¬
ous gifts, which are all given them by the Lord Jesus.
The officers which Christ gave to his church,
were of two sorts ; extraordinary ones advanced to
a higher office in the church : such were apostles,
prophets, and evangelists. The apostles were chief :
these Christ immediately called, furnished them
with extraordinary gifts, and the power of work¬
ing miracles, and with infallibility in delivering his
truths : and they having been the witnesses of his
miracles and doctrine, he sent them forth to spread
the gospel, and to plant and govern churches. The
prophets seem to have been such as expounded the
writings of the Old Testament, and foretold things
to come. The evangelists were ordained persons,
(2 Tim. 1. 6.) whom the apostles took for their com¬
panions in travel, (Gal. 2. J.) and sent them out to
settle and establish such churches as the apostles
themselves had planted: (Acts 19. 22.) not being
EPHESIANS, IV. 553
fixed to any particular place, they were to continue
till recalled, 2 Tim. 4. 9. •
And then there are ordinary ministers, employed
in a lower and narrower sphere ; as pastors and
teachers. Some take these two names to signify one
office, implying the duties of ruling and teaching be¬
longing to it. Others think they design two distinct
offices, both ordinary, and of standing use in the
church ; and then pastors are such as are fixed at
the head of particular churches, with design to
guide, instruct, and feed them in the manner ap¬
pointed by Christ ; and they are frequently called
bishops and elders: and the teachers were such,
whose work it was also to preach the gospel, and to
instruct the people by way of exhortation. We see
here, that it is Christ’s prerogative to appoint what
officers and offices he pleases in his church. And
how rich is the church, that had at first such a va¬
riety of officers, and has still such a variety of gifts !
How kind is Christ to his church ! How careful of
it, and of its edification ! When he ascended, he
procured the gift of the Holy Ghost : and the gifts
of the Holy Ghost are various ; some have greater,
others have lesser measures : but all for the good of,
the body. Which brings to the third argument,
3. Which is taken from Christ’s great end and
design in giving gifts unto men. The gifts of Christ j
were intended for the good of his church, and in
order to advance his kingdom and interest among
men. All these being designed for one common
end, is a good reason why all Christians should agree
in brotherly love ; and not envy one another’s gifts.
All are /or the perfecting of the saints, (v. 12.) that
is, according to the import of the original, to bring
them into an orderly, spiritual state and frame, who
had been as it were dislocated and disjointed by sin ;
and then to strengthen, confirm, and advance them
therein : that so each, in his proper place and func¬
tion, might contribute to the good of the whole. For
the work of the ministry ; or, for the work of dispen¬
sation ; that they might dispense the doctrines of the
gospel, and successfully discharge the several parts
of their ministerial function. For the edifying of
the body of Christ, to build up the church, which is
Christ’s mystical body, by increase of their graces,
and an addition of new members. All are designed
to prepare us for heaven ; Till we all come, &c. v.
13. The gifts and offices (some of them) which have
been spoken of, are to continue in the church till the
saints be perfected, which will not be till they all
come in the unity of the faith, till all true believers
meet together, by means of the same precious faith,
and of the knowledge of the Son of God: by which
we are to understand, not a bare speculative know¬
ledge, or acknowledging of Christ to be the Son of
God and the great Mediator ; but such as is attended
with appropriation and affection, with all due honour,
trust, and obedience. Unto a perfect man, to our full
growth of gifts and graces, free from those childish
infirmities, that we are subject to in the present
world. Unto the measure of the stature of the fulness
of Christ, so as to be Christians of a full maturity
and ripeness in all the graces derived from Christ’s
fulness : or, according to the measure of that stature
which is to make up the fulness of Christ, which is
to complete his mystical body. Now we shall never
come to the perfect man, till we come to the perfect
world. There is a fulness in Christ, and a. fulness
to be derived from him ; and a certain stature of that
fulness, and a measure of that stature, assigned in
the counsel of God to every believer ; and we never
come to that measure till we come to heaven. God’s
children, as long as they are in this world, are
growing.
Dr. Lightfoot understands the apostle as speaking
here of Jews and Gentiles knit in the unity of the
faith, and of the knowledge of the Son of God ; so
Vol. vi. — 4 A
making a perfect man, and the measure of the
stature of the fulness of Christ.
The apostle further shews, in the following verses,
what was God’s design in his sacred institutions, and
what effect they ought to have upon us. As,
(1.) That we henceforth be no more children, &c.
(v. 14.) that is, that we may be no longer children
in knowledge, weak in the faith, and inconstant in
our judgments ; easily yielding to every temptation,
readily complying with every one’s humour, and
being at every one’s beck. Children are easily im¬
posed upon ; we must take care of that ; and of being
tossed to and fro, like ships without ballast ; and
carried-about, like clouds in the air, with such doc¬
trines as have no truth or solidity in them, but never¬
theless spread themselves far and wide, and are
therefore compared to wind. By the sleight of men ;
it is a metaphor taken from gamesters, and signifies
the mischievous subtlety of seducers ; and cunning
craftiness, by which is meant their skilfulness in find¬
ing out ways to seduce and deceive : for it follows,
whereby they lie in wait to deceive, as in an ambush,
in order to circumvent the weak, and draw them
from the truth. Note, They must be very wicked
and ungodly men, who set themselves to seduce and
deceive others into false doctrines and errors. The
apostle describes them here as base men, using a
great deal of devilish art and cunning, in order there¬
unto. The best method we can take to fortify our¬
selves against such, is, to study the sacred oracles,
and to pray for the illumination and grace of the
Spirit of Christ, that we may know the truth as it is
in Jesus, and be established in it.
(2.) That we should speak the truth in love, ( v .
15. ) or follow the truth in love ; or be sincere in love
to our fellow-Christians. While we adhere to the
doctrine of Christ, which is the truth, we should live
in love one with another. Love is an excellent thing ;
but we must be careful to preserve truth together
with it. Truth is an excellent thing ; yet it is requi¬
site that we speak it in love, and not in contention.
These two should go together — truth and peace.
(3. ) That we should grow up into Christ in all
things. Into Christ, so as to be more deeply rooted
in him. In all things ; in knowledge, love, faith,
and all the parts of the new man. We should grow
up toward maturity ; which is opposed to the being
children. Those are improving Christians, who
grow up into Christ. The more we grow into an
acquaintance with Christ, faith in him, love to him,
dependence upon him, the more we shall flourish in
every grace. He is the Head ; and we should thus
grow, that we may thereby honour our Head. The
Christian’s growth tends to the glory of Christ.
(4.) We should be assisting and helpful one to an¬
other, as members of the same body, v. 16. Here
the apostle makes a comparison between the natural
body and Christ’s mystical body, that body of which
Christ is the Head : and he observes, that as there
must be communion and mutual communications of
the members of the body among themselves, in order
to their growth and improvement, so there must be
mutual love and unity, together with the proper
fruits of these, among Christians, in order to their
spiritual improvement and growth in grace. From
whom, says he, that is, from Christ their Head, who
conveys influence and nourishment to every parti¬
cular member, the whole body of Christians fitly
joined together and compacted, being orderly and
firmly united among themselves, every one in his
proper place and station, by that which every joint
supplies, by the assistance which every one of the
parts, thus united, gives to the whole : or by the
Spirit, faith, love, sacraments, &c. which (like the
veins and arteries in the body) serve to unite Chris¬
tians to Christ their Head, and to one another as
fellow-members, According to the effectual work-
554
EPHESIANS, IV.
ing in the measure of every part : that is, say some,
according to the power which the Holy Ghost exerts
to make God’s appointed means effectual for this
great end ; in such a measure as Christ judges to be
sufficient and proper for every member, according
to its respective place and office in the body. Or, as
others, according to the power of Christ, who, as
Head, influences and enlivens every member. Or,
according to the effectual working of every member,
in communicating to others of what it has received,
nourishment is conveyed to all in their proportions,
and, according to the state and exigence of every
part, makes increase of the body, such an increase as
is convenient for the body. Observe, Particular
Christians receive their gifts and graces from Christ
for the sake and benefit of the whole body. Unto the
edifying of itself in love. We may understand this
two ways. Either, that all the members of the
church may attain to a greater measure of love to
Christ and to one another. Or, that they are moved
to act in the manner mentioned, from love to Christ
and to one another. Observe, Mutual love among
Christians is a great friend to spiritual growth : it is
in love that the body edifies itself : whereas, A king¬
dom, divided against itself, cannot stand.
1 7. This I say therefore, and testify in the
Lord, that ye henceforth walk not as other
Gentiles walk, in the vanity of their mind,
18. Having the understanding darkened,
being alienated from the life of God through
the ignorance that is in them, because of
the blindness of their heart : 1 9. Who, be¬
ing past feeling, have given themselves over
unto lasciviousness, to work all unclean¬
ness with greediness. 20. But ye have not
so learned Christ; 21. If so be that ye
have heard him, and have been taught by
him, as the truth is in Jesus : 22. That ye
put off, concerning the former conversation,
the old man, which is corrupt according to
the deceitful lusts ; 23. And be renewed
in the spirit of your mind ; 24. And that
ye put on the new man, who after God is
created in righteousness and true holiness.
25. Wherefore, putting away lying, speak
every man truth with his neighbour : for
we are members one of another. 26. Be ye
angry, and sin not : let not the sun do down
upon your wrath : 27. Neither give place
to the devil. 28. Let him that stole steal
no more : but rather let him labour, work¬
ing with his hands the thing which is good,
that he may have to give to him who need-
eth. 29. Let no corrupt communication
proceed out of your mouth, but that which
is good to the use of edifying, that it may
minister grace unto the hearers. 30. And
grieve not the Holy Spirit ofGod, whereby
ye are sealed unto the day of redemption.
31. Let all bitterness, and wrath, and an¬
ger, and clamour, and evil-speaking, be put
away from you, with all malice : 32. And
be ye kind one to another, tender-hearted,
forgiving one another, even as God for
Christ’s sake hath forgiven you.
The apostle having gone through his exhortation
to mutual love, unity, iftid concord, in the foregoing
verses ; there follows in these an exhortation to
Christian purity, and holiness of heart and life ; and
that both more general, (i>. 17 — 24. ) and in several
particular instances, v. 25 — 32. This is solemnly
introduced ; “ This I say therefore, and testify in tht
Lord ; that is, seeing the matter is as above de
scribed ; seeing ye are members of Christ’s body,
and partakers of such gifts ; this I urge upon your
consciences, and bear witness to as your duty in' the
Lord’s name, and btf virtue of the authority I have
derived from him.” And then, the more general
exhortation to purity and holiness of heart and life,
begins thus ; “ That ye henceforth walk not as other
Gentiles walk ; that for the time to come ye do not
live, and behave yourselves, as ignorant and uncon¬
verted heathens do, who are wholly guided by an
understanding employed about vain 'things, their
idols, and their worldly possessions ; things which
are no way profitable to their souls, and which will
deceive their expectations.” Converted Gentiles
must not live as unconverted Gentiles do. Though
they live among them, they must not live like them.
Here the apostle takes occasion to describe the
wickedness of the Gentile world, out of which re¬
generate Christians were snatched as brands out of
the burning.
I. Their understandings were darkened, v. 18.
They were void of all saving knowledge ; yea, igno¬
rant of many things concerning God-, which the light
of nature might have taught them. They sat in
darkness, and they loved it rather than light : and
by their ignorance they were alienated from the life
of God. They were estranged from, and had a dis¬
like and aversion to, a life of holiness, which is not
only that way of life which God requires and ap¬
proves of, and by which we live to him, but which
resembles God himself, in his purity, righteousness,
truth, and goodness. Their wilful ignorance was
the cause of their estrangement from this life of God,
which begins in light and knowledge. Gross and
affected ignorance is destructive to religion and god¬
liness. And what was the cause of their being thus
ignorant ? It was because of the blindness, or the
hardness of their heart. It was not because God did
not make himself known to them by his works, but
because they would not admit the instructive rays
of the divine light. They were ignorant because
they would be so. Their ignorance proceeded from
their obstinacy, and the hardness ot their hearts ;
they resisting the light, and rejecting all the means \
of illumination and knowledge.
II. Their consciences were debauched and sear¬
ed ; Who being past feeling, v. 19. They had no
sense of their sin, or of the misery and danger of
their case by means of it ; whereupon, they gave
themselves over unto lasciviousness. They indulged
themselves in their filthy lusts ; and, yielding them¬
selves up to the dominion of these, they became the
slaves and drudges of sin and the Devil ; working all
uncleanness with greediness. They made it their
common practice to commit all sorts of uncleanness,
and even the most unnatural and monstrous sins, and
that with insatiable desires. Observe, When men’s
consciences are once seared, there are no bounds to
their sins. When they set their hearts upon the
gratification of their lusts, what can be expected,
but the most abominable sensuality and lewdness,
and that their horrid enormities will abound ?
This was the character of the Gentiles-; but these
Christians must distinguish themselves from such
Gentiles ; Ye have not so learned Christ, v. 20. It
may be read, But ye not so ; ye have learned Christ.
Those who have learned Christ, are saved from the
I darkness and defilement which others lie under;
1 and, as they know more, they are obliged to live in
555
EPHESIANS, IV.
a belter manner than others. It is a good argument
against sin, that we have not so learned Christ.
Learn Christ ! Is Christ a Book, a Lesson, a Way,
a Trade ? The meaning is, “ Ye have not so learned
Christianity — the doctrines of Christ, and the rules
of life prescribed by him. Not so, as to do as others
do. If so be, or since, that ye have heard him, ( v .
21.) have heard his doctrine preached by us, and
have been taught by him, inwardly and effectually, j
bv his Spirit.” Christ is the Lesson ; we must learn
Christ : and Christ is the Teacher ; we are taught
by him. sis the truth is in Jesus. This may be un¬
derstood two ways ; either, 1. “Ye have been taught
the re<d truth, as held forth by Christ himself, both
in his doctrine and in his life.” Or, 2. Thus, “The
truth has made such an impression on your hearts, in
your measure, as it did upon the heart of Jesus.”
The truth of Christ then appears in its beauty and
power, when it appears as in Jesus.
Another branch of the general exhortation follows
in those words, That ye put off, concerning the for¬
mer conversation, the old man. See. v. 22 — 24.
“This is a great part of the doctrine which has been
taught you, and that ye have learned.” Here the
apostle expresses himself in metaphors taken from
garments. The principles, habits, and dispositions
of the soul must be changed, before there can be a
saving change of the life. There must be sanctifica¬
tion ; which consists of these two things :
1. The old man must be put off. The corrupt na¬
ture is called a man, because, like the human body,
it consists of divers parts, naturally supporting and
strengthening one another. It is the old man, as old
Adam, from whom we derived it : it is bred in the
bone, and we brought it into the world with us : it is
subtle as an old man ; but in all God’s saints decay¬
ing and withering as an old man, and ready to pass
away. It is said to be corrupt ; for sin in the soul is
the corruption of its faculties : and where it is not
mortified, it grows daily worse and worse, and so
tends to destruction. According to the deceitful lusts.
Sinful inclinations and desires arc deceitful lusts :
they promise men happiness, but render men more
miserable ; and betray men into destruction, if they
are not subdued and mortified. These therefore
must be put off, as an old garment that we would be
ashamed to be seen in : they must be subdued and I
mortified. These lusts prevailed against them in j
their former conversation, that is, during their state
of unregeneracy and heathenism.
2. The new man must be put on. It is not enough
to shake off corrupt principles ; but we must be ac¬
tuated bv gracious ones. We must embrace them,
espouse them, and get them written on our hearts : it
is not enough to cease to do evil ; but we must leam
to do well. “ Be renewed in the spirit of your mind ;
(t\ 23.) use the proper and prescribed means in
order to have the mind, which is a spirit, renewed
more and more.” And that ye put on the nay man,
v. 24. By the new man, is meant the new nature,
the new creature, which is actuated by a new prin¬
ciple, even regenerating grace, enabling a man to
lead a new life ; that life of righteousness and holi¬
ness which Christianity requires. This new man is
created, or produced, out of confusion and emptiness,
by God’s almighty power, whose workmanship it is,
truly excellent and beautiful. After God ; in imi¬
tation of him, and in conformity to that grand Ex¬
emplar and Pattern. The loss of God’s image upon
the soul, was both the sinfulness and misery of man’s
fallen state ; and that resemblance which it bears to
God, is the beauty, the glory, and the happiness, of
the new creature. In righteousness toward men, in¬
cluding all the duties of the second table ; and in ho¬
liness toward God, signifying a sincere obedience to
the commands of the first table: true holiness, in
opposition to the outward and ceremonial holiness of
| the Jews. We are said to put on this new man,
when, in the use of all God’s appointed means, we
are endeavouring after this divine nature, this new'
creature.
This is the more general exhortation to purity and
holiness of heart and life. The apostle proceeds to
some things more particular. Because genera Is are
not so apt to affect, we are told wllat are those par¬
ticular limbs of the old man, that must be mortified ;
those filthy rags of the old nature, that must be put
off; and what the peculiar ornaments of the new
man, wherewith we should adorn our Christian pro¬
fession.
[1.] Take heed of lying, and be ever careful to
speak the truth ; (v. 25. ) “ Wherefore, since ye have
been so well instructed in your duty, and are under
such obligations to discharge it, let it appear, in your
future behaviour arid conduct, that there is a great
and real change wrought in you ; particularly by
putting away lying.” Of this sin the heathens were
very guilty, affirming that a profitable lie was better
than a hurtful truth : and therefore the apostle ex¬
horts them to cease from lying, from every thing that
is contrary to truth. This is a part of the old man,
that must be put off ; and that branch of the new
man, that must be put on in opposition to it, is, speak¬
ing the truth in all our converse with others. It is
the character of God’s people, that they are children
who will not lie, w'ho dare not lie, who hate and ab¬
hor lying. All who have grace, make conscience of
speaking the truth, and would not tell a deliberate
lie for the greatest gain and benefit to themselves.
The reason here given for veracity, is, We are mem¬
bers one of another. T ruth is a debt we owe one an¬
other : and if we love one another, we shall not de¬
ceive or lie one to another. We belong to the same
society or body, which falsehood and lying tend to
dissolve: and therefore we should avoid that, and
speak truth. Observe, Lying is a very great sin ; a
peculiar violation of the obligations which Christians
are under, and very injurious and hurtful to Christian
society.
[2.] “ Take heed of anger and ungovemed pas¬
sions. Be ye angry, and sin not,”v. 26. This is
borrowed from the LXX translation of Ps. 4. 4.
where we render it, Stand in awe, and sin not. Here
is an easy concession ; for as such we should consider
it, rather than as a command. Be ye angry. This
we are apt enough to be, God knows : but we find
it difficult enough to observe the restriction, and sin
not. “ If ve have a just occasion to be angrv at any
time, see that it be without sin : and therefore take
heed of excess in your anger.” If we would be
angry, and not sin, (says one,) we must be angry at
nothing but sin : and we should be more jealous for
the glory of God, than for any interest or reputation
of our own. One great and common sin in anger
; is, to suffer it to burn into wrath, and then to let it
’ rest ; and therefore we are here cautioned against
that. “ If ye have been provoked, and your spirits
greatly discomposed ; and if ye have bitterly re¬
sented any affront that has been offered ; before
night, calm and quiet your spirits, be reconciled to
the offender, and let all be well again ; let not the
sun go down upon your wrath. If it burn into wrath
and bitterness of spirit, O see to it that you suppress
it speedily.” Observe, Though anger in itself is not
sinful, yet there is the utmost danger of its becoming
so, if it be not carefully watched, and speedily sup¬
pressed. And therefore, though anger may come
into the bosom of a wise man, it rests only in the
bosom of fools. Neither give place to the Devil ; < v.
27.) they who persevere in sinful anger and in wrath,
let the Devil into their hearts, and suffer him to gain
upon them, till he bring them to malice, mischievous
machinations, See. “ Neither give place to the calum¬
niator, or the false accuser (so some read the
556
EPHESIANS, IV,
words ;) “ let your ears be deaf to whisperers, tale- j
bearers, and slanderers.”
[3. ] We are here warned against the sin of steal¬
ing, the breach of the eighth commandment ; and
advised to honest industry and to beneficence ; Let
him that stole, steal no more, v. 28. It is a caution
against all manner of wrong-doing, by force or fraud.
“ Let those of you, who, in the time of your Gen-
tilism, have been guilty of this enormity, be no
longer guilty of it. But we must not only take heed
of the sin, but conscientiously abound in the oppo¬
site duty • not only not steal, but rather let him la¬
bour, working with his hands the thing that is goqd.
Idleness makes thieves. So Chrysostom, To yap
x\trrtiv apyiut itn-'iv — Stealing is the effect of idleness.
They who will not work, and who are ashamed to
beg, expose themselves greatly to temptations to
thievery. Men should therefore be diligent and in¬
dustrious, not in any unlawful way, but in some ho¬
nest calling. JVorking the thing which is good. In¬
dustry, in some honest way, will keep people out of
temptation of doing wrong. But there is another
reason why men ought to be industrious, namely,
that they may be capable of doing some good ; as
well as that they may be preserved from tempta¬
tion ; That he may have to give to him that needeth.
They must labour not only that they may live them¬
selves, and live honestly, but that they may distri¬
bute for supplying the wants of others. Observe,
Even those who get their living by their labour,
should be charitable out of their little to those who
are disabled for labour. So necessary and incum¬
bent a duty is it to be charitable to the poor, that
even labourers and servants, and those who have
but little for themselves, must cast their mite into
the treasury. God must have his dues, and the poor
are his receivers. Observe further, Those alms
that are likely to be acceptable to God, must not
be the produce of unrighteousness and robbery, but
of honesty and industry. God hates robbery for
burnt-oferings.
[4.] We are here warned against corrufit commu¬
nication ; and directed to that which is useful and
edifying, v. 29. Filthy and unclean words and dis¬
course are poisonous and infectious, as putrid rotten
meat : they proceed from, and prove, a great deal
of corruption in the heart of the speaker, and tend to
corrupt the minds and manners of others who hear
them ; and therefore Christians should beware of all
such discourse. It may be taken in general, for all
that which provokes the lusts and passions of others.
We must not only put off corrupt communication,
but put on that which is good to the use of edifying.
The great use of speech is to edify those with whom
we converse. Christians should endeavour to pro¬
mote useful conversation ; that it may minister grace
unto the hearers ; that it may be good for, and ac¬
ceptable to, the hearers ; either in the way of in¬
formation, counsel, pertinent reproof, or the like.
Observe, It is the great duty of Christians to take
care that they offend not with their lips ; and that
they improve discourse and converse, as much as
may be, for the good of others.
[5.] Here is another caution against wrath and
anger ; and further advice to mutual love, and kindly
dispositions toward each other, v. 31, 32.* By bit¬
terness, wrath, and anger, are meant violent inward
resentment and displeasure against others : and by
clamour, big words, loud threatenings, and other
intemperate speeches, by which bitterness, wrath,
and anger, do vent themselves. Christians should
not entertain these vile passions in their hearts, nor
be clamorous with their tongues. Evil-speaking
signifies all railing, reviling, and reproachful
speeches, against such as we are angry with. And
* See upon v. 30, below.
by malice we are to understand that rooted anger
which prompts men to design and to do mischief to
others. /
The contrary to all this follows ; Be ye kind one
to another. This implies the principle of love in
the heart, and the outward expression of it, in an
affable, humble, courteous behaviour and carriage.
It becomes the disciples of Jesus to be kind one to
another ; as those who have learned, and would
teach, the art of obliging. Tender-hearted ; mer¬
ciful, and having a tender sense of the distresses and
sufferings of others, so as to be quickly moved to
compassion and pity. Forgiving one another. Oc¬
casions of difference will happen among Christ’s
disciples ; and therefore they must be placable, and
ready to forgive ; therein resembling God himself,
who for Christ's sake hath forgiven them, and that
more than they can forgive one another. Note,
With God there is forgiveness ; and he forgives sin
for the sake of Jesus Christ, and on the account of
that atonement which he has made to divine justice.
Note again, They who are forgiven of God, should
be of a forgiving spirit, and should forgive even as
God forgives, sincerely and heartily, readily and
cheerfully, universally and for ever, upon the sin¬
ner’s sincere repentance, as remembering that they
pray, Forgive us our trespasses, as we forgive them
who trespass against us. Now,
We may observe concerning all these particulars
that the apostle has insisted on, that they belong to
the second table ; whence Christians should learn
the strict obligations they are under to the duties of
the second table ; and that he who does not consci¬
entiously discharge them, can never fear or love
God in truth and in sincerity, whatever he may pre¬
tend to.
In the midst of these exhortations and cautions the
apostle interposes that general one, Jlnd grieve not
the holy Spirit of God, v. 30. By looking to what
precedes, and to what follows, we may see what it
is that grieves the Spirit of God. In the verses be¬
fore it is intimated, that all lewdness and filthiness,
lying, and corrupt communications that stir up filthy
appetites and lusts, grieve the Spirit of God. In
what follows it is intimated, that those corrupt pas¬
sions of bitterness, and wrath, and anger, and cla¬
mour, and evil-speaking, and malice, grieve this
good Spirit. By this we are not to understand as
though that blessed Being could properly be grieved
or vexed as we are : but the design of the exhorta¬
tion is, that we act not toward him in such a manner
as is wont to be grievous and disquieting to our fel¬
low-creatures : we must not do that which is con¬
trary to his holy nature and his will ; we must not
refuse to hearken to his counsels, nor rebel against
his government ; which things would provoke him
to act towards us, as men are wont to do toward
them with whom they are displeased and grieved ;
withdrawing themselves and their wonted kindness
from such, and abandoning them to their enemies.
O provoke not the blessed Spirit of God to withdraw
his presence and his gracious influences from you !
It is a great good reason why we should not grieve
him, because by him we are sealed unto the day of
redemption. There is to be a day of redemption ;
the body is to be redeemed from the power of the
grave at the resurrection-day ; and then God’s peo¬
ple will be delivered from all the effects of sin, as
well as from all sin and misery ; which they are
not, till rescued out of the grave : and then their full
and complete happiness commences. All true be¬
lievers are sealed to that day. God has distinguished
them from others, having set his mark upon them :
and he gives them the earnest and assurance of a
joyful and a glorious resurrection : and the Spirit of
God is the Seal. Wherever that blessed Spirit is as
a Sanctifier, he is the Earnest of all the joys and
557
EPHESIANS, V.
glories of the redemption-day; and we should be
undone, should God take away his Holy Spirit from
us.
CHAP. V.
We had several important exhortations in the close of the
foregoing chapter, and they are continued in this: parti¬
cularly, I. We have here an exhortation to mutual love
and charity, v. 1, 2. II. Against all manner of uncleanness ;
with proper arguments and remedies proposed against
such sins: and some further cautions are added, and other
duties recommended, v. 3 .. 20. 111. The apostle directs
to the conscientious discharge of relative duties, from v.
21. throughout this, and in the beginning of the next chap¬
ter.
1. 13 E ye therefore followers of God, as
clear children; 2. And walk in
love, as Christ also hath loved us, and hath
given himself for us an offering and a sa¬
crifice to God for a sweet-smelling savour.
Here we have the exhortation to mutual love, or
to Christian charity. The apostle had been insist¬
ing on this in the former chapter, and particularly
in the last verses of it, to which the particle therefore
refers, and connects what he had said there, with
what is contained in these verses, thus ; “ Because
God, for Christ’s sake, has forgiven you, therefore
be ye followers of God, or imitators of him for so
the word signifies. Pious persons should imitate
the God whom they worship, as far as he has re¬
vealed himself as imitable by them. They must
conform themselves to his example, and have his
image renewed upon them. This puts a great ho¬
nour upon practical religion, that it is the imitation
of God. We must be holy as God is holy, merciful
as he is merciful, perfect as he is perfect. But there
is no one attribute of God more recommended to our
imitation than that of his goodness. Be ye imitators
of God, or resemble him, in every grace, and espe¬
cially in his love, and in his pardoning goodness.
God is love ; and. they that dwell in love, dwell in
God, and God in them. Thus he has proclaimed
his name, Gracious and merciful, and abundant in
goodness. As dear children, as children (who are
wont to be greatly beloved by their parents) usually
resemble them in the lineaments and features of
their faces, and in the dispositions and qualities of
their minds : or as becomes the children of God,
who are beloved and cherished by their heavenly
Father. Children are obliged to imitate their pa¬
rents in what is good ; especially when dearly be¬
loved by them. The character that we bear of
God’s children, obliges us to resemble him, espe¬
cially in his love and goodness, in his mercy and
readiness to forgive. And they only are God’s dear
children, who imitate him in these. It follows, And
walk in love, v. 2. This Godlike grace should con¬
duct and influence our whole conversation, which is
meant by walking in it. It should be the principle
from which we act, it should direct the ends at which
we aim. We should be more careful to give proof
of the sincerity of our love one to another. As Christ
also hath loved its. Here the apostle directs us to
the example of Christ, whom Christians are obliged
to imitate, and in whom we have an instance of the
most free and generous love that ever was ; that
great love wherewith he hath loved us. We are
all joint sharers in that love, and partakers of the
comfort of it, and therefore should love one another;
Christ having loved us all, and given such proof of
his love to us : for he hath given himself for its. The
apostle designedly enlarges on the subject ; for what
can yield us more delightful matter for contempla¬
tion than this ? Christ gave himself to die for us ;
and the death of Christ was the great sacrifice of
atonement. An offering and a sacrifice to God ; or
an offering, even a sacrifice : a propitiatory sacri¬
fice, to expiate our guilt, which had been prefigured
in the legal oblations and sacrifices : and this for a
sweet-stnelling savour. Some observe, that the sin-
offerings were never said to be of a sweet-smelling
savour : but this is said of the Lamb of God, which
taketh away the sin of the world. As he offered
himself with a design to be accepted of God, so God
did accept, was pleased with, and appeased by, that
sacrifice. Note, As the sacrifice of Christ was effi¬
cacious with God, so his example should be prevail¬
ing with us, and we should carefully copy after it.
3. But fornication, and all uncleanness,
or covetousness, let it not be once named
among you, as becometh saints; 4. Neither
filthiness, nor foolish talking, nor jesting,
which are not convenient: but rather giv¬
ing of thanks. 5. For this ye know, that
no whoremonger, nor unclean person, nor
covetous man, who is an idolater, hath any
inheritance in the kingdom of Christ and
of God. 6. Let no man deceive; you with
vain words: for because of these things
cometh the wrath of God upon the children
of disobedience. 7. Be not ye therefore
partakers with them. 8. For ye were
sometimes darkness, but now are ye light
in the Lord: walk as children of light; 9.
(For the fruit of the Spirit is in all goodness /
and righteousness and truth ;) 1 0. Proving
what is acceptable unto the Lord. 1 1 .
And have no fellowship with the unfruitful
works of darkness, but rather reprove them.
12. For it is a shame even to speak of those
things which are done of them in secret.
13. But all things that are reproved are
made manifest by the light: for whatso¬
ever doth make manifest is light. 14.
Wherefore he saith, Awake thou that
sleepest, and arise from the dead, and
Christ shall give thee light. 15. See then
that ye walk circumspectly, not as fools,
but as wise, 16. Redeeming the time, be¬
cause the days are evil. 17. Wherefore be
ye not unwise, but understanding what the
will of the Lord is. 18. And be not drunk
with wine, wherein is excess; but be filled
with the Spirit; 19. Speaking to yourselves
in psalms and hymns and spiritual songs,
singing and making melody in your hear!
to the Lord; 20. Giving thanks always for
all things unto God and the Father in the
name of our Lord Jesus Christ ;
These verses contain a caution against all manner
of uncleanness, with proper arguments and reme¬
dies proposed : some further cautions are added, and
other duties recommended. Filthy lusts must be
suppressed, in order to the supporting of holy love.
Walk in love ; and shun fornication, and all un¬
cleanness. Fornication is folly committed between
unmarried persons. AU uncleanness includes all
other sorts of filthy lusts, which were too common
among the Gentiles. Or covetousness; which being
thus connected, and mentioned as a thing which
558
EPHESIANS, V.
should not be once named, some understand it, in
the chaste style of the scripture, of unnatural lust :
while others take it, in the more common sense, for
an immoderate desire of gain, or an insatiable love
of riches, which is spiritual adultery: for by this,
the soul, which was espoused to God, goes astray
from him, and embraces the bosom of a stranger;
and therefore carnal worldlings are called adul¬
terers. Ye adulterers and adulteresses, know ye not
that the friendship of the world is enmity with God?
Now these sins must be. dreaded and detested in the
highest degree. Let it not be once named among
you, never in a way of approbation, and without ab¬
horrence, as becometh saints, holy persons, who are
separated from the world, and dedicated unto God.
The apostle not only cautions against the gross acts
of sin, but against what some may be apt to make
light of, and think to be excusable. Neither filthi¬
ness, v. 4 By which may be understood all wanton
and unseemly gestures and behaviour. Nor foolish
talking, obscene and lewd discourse ; or, more gene¬
rally, such vain discourse as betrays much folly and
indiscretion, and is far from edifying the hearers.
Nor jesting. The Greek word ilrpitiriKict. is the
same which Aristotle, in his Ethics, makes a virtue ;
pleasantness of conversation. And there is, no doubt,
an innocent and inoffensive jesting, which we cannot
suppose the apostle here forbids. Some understand
him of such scurrilous and abusive reflections as tend
to expose others, and to make them ridiculous.
This is bad enough : but the context seems to re¬
strain it to such pleasantry of discourse as is filthy
and obscene ; which he may also design by that cor¬
rupt, or putrid and rotten, communication that he
speaks of, ch. 4. 29. Of these things he says, They
are not convenient. Indeed there is more than
inconvenience, even a great deal of mischief, in
them. They are so far from being profitable, that
they pollute and poison the hearers. But the mean¬
ing is, Those things do not become Christians, and
are very unsuitable to profession and character.
Christians are allowed to be cheerful and pleasant ;
but they must be merry and wise. The apostle
adds, but rather giving of thanks: so far let the
Christian’s way of mirth be from that of obscene
and profane wit, that he delight his mind, and
make himself cheerful, by a grateful remembrance
of God’s goodness and mercy to him, and bv bless¬
ing and praising him on the account of these.
Note, 1. We should take all occasions to render
thanksgivings and praises to God for his kindness
and favours to us. 2. A reflection on the grace and
goodness of God to us, with a design to excite our
thankfulness to him, is proper to refresh and delight
the Christian’s mind, and to make him cheerful.
Dr. Hammond thinks that may signify
gracious, pious, religious discourse in the general ;
by way of opposition to what the apostle condemns.
Our cheerfulness, instead of breaking out into what
is vain and sinful, and a profanation of God’s name,
should express itself as becomes Christians, and in
what may tend to his glory. If men abounded more
in good and pious expressions, they would not be so
apt to utter ill and unbecoming words: for shall
blessing and cursing, lewdness and thanksgivings,
proceed out of the same mouth? Tofortify us against
the sins of uncleanness, 8tc. the apostle urges several
arguments, and prescribes several remedies, in
what follows.
I. He urges several arguments. As,
1. Consider that these are sins which shut persons
out of heaven ; For this ye know, 8cc. v. 5. They
knew it, being informed of it by the Christian re¬
ligion. By a covetous man, some understand a lewd,
lascivious libertine, who indulges himself in those vile
lusts which were accounted the certain marks of a
heathen and an idolater. Others understand it in
the common acceptation of the word ; and such a
man is an idolater, because there is spiritual idolatry
in the love of this world. As the Epicure makes a
god of his belly, so a covetous man makes a god oi
his money ; sets those affections upon it, and places
that hope, confidence, and delight, in worldly good,
which should be reserved for God only. He serves
mammon instead of God. Of these persons it is
said, that they have no inheritance in the kingdom
of Christ and of God ; that is, the kingdom of Christ,
who is God ; or the kingdom which is God’s by na¬
ture, and Christ’s as he is Mediator : the kingdom
which Christ has purchased, and which God be¬
stows. Heaven is here described as a kingdom, (as
frequently elsewhei’e,) with respect to its eminency
and glory, its fulness and sufficiency, &c. In this
kingdom, the saints and servants of God have an in¬
heritance ; for it is the inheritance of the samts in
light. But those who are impenitent, and allow
themselves, either in the lusts of the flesh or the love
of the world, are not Christians indeed, and so be¬
long not to the kingdom of grace, nor shall they ever
come to the kingdom of glory. Let us then be ex¬
cited to be on our guard against those sins which
would exclude and shut us out of heaven.
2. These sins bring the wrath of God upon those
who are guilty of them ; “ Let no mrni deceive you
with vain words, &cc. v. 6. Let none flatter you, as
though such things are tolerable, and to be allowed
of in Christians ; or as though they were not very
provoking and offensive unto God ; or as though you
might indulge yourselves in them, and yet escape
with impunity. These are vain words. ” Observe,
They who flatter themselves and others with hopes
of impunity in sin, do but put a cheat upon them¬
selves and others. Thus Satan deceived our first
parents with vain words, when he said to them, Ye
shall not surely die. They are vain words indeed ;
for those who trust to them, will find themselves
wretchedly imposed upon, for because of these things
cometh the wrath of God upon the children of dis¬
obedience. By children of disobedience may be meant
the Gentiles, who disbelieved, and refused to comply
with, and to submit themselves to, the gospel : or
more generally, all obstinate sinners, who will not
be reclaimed, but are given over to disobedience.
Disobedience is the very malignity of sin. And it is
by a usual Hebraism that such sinners are called
children of disobedience ; and such indeed they are
from their childhood, going astray as soon as they
are born. The wrath of God comes upon such, be¬
cause of their sins; sometimes in this w'orld, but
more especially in the next. And dare we make
light of that which will lay us under the wrath of
God? O no. “ Be not ye therefore partakers with
them, v. 7. Do not partake with them in their sins,
that ye may not share in their punishment.” We
partake with other men in their sins, not only when
we live in the same sinful manner that they do, and
consent and comply with their temptations and so¬
licitations to sin, but when we encourage them in
their sins, prompt them to them, and do not prevent
and hinder them, as far as it may be in our power to
do so.
3. Consider what obligations Christians are under
to live at another rate than such sinners do ; For ye
were sometimes darkness , but now are ye, See. v. 8.
The meaning is, “Such courses are very unsuitable
to your present condition : for whereas in your Gen¬
tile and your unregenerate state ye were darkness,
ye have now undergone a great change. ” The apos¬
tle calls their former condition darkness in the ab¬
stract, to express the great darkness they were in.
They lived wicked and profane lives, being destitute
of the light of instruction without, and of the illu¬
mination and grace of the blessed Spirit within.
Note, A state of sin is a state of darkness. Sinners,
559
EPHESIANS, V.
like men in the dark, are going they know not whi- I
ther, and doing they know not what. But the grace
of God had produced a mighty change in their souls ;
jYovj are ye light in the Lord, savingly enlightened
by the word and the Spirit of God. JVow, upon your
believing in Christ, and your receiving the gospel.
Walk as childret } of light. Children of light, ac¬
cording to the Hebrew dialect, are those who are in
a state of light, endued with knowledge and holiness.
“ Now, being such, let your conversation be suitable
to your condition and privileges, and accordingly live
up to the obligation you are under by that knowledge
and those advantages you enjoy. Proving what is
acceptable unto the Lord, (•y. 10.) examining and
searching diligently what God has revealed to be his
will ; and making it appear that ye approve it by
conforming yourselves to it.” Observe, We must
I not only dread and avoid that which is displeasing to
God, but inquire and consider what will be accepta¬
ble to him ; searching the scriptures with this view ;
thus keeping at the greatest distance from these sins.
II. The apostle prescribes some remedies against
them. As,
1. If we would not be entangled by the lusts of the
flesh, we must bring forth the fruit of the Spirit, v.
9. This is expected from the children of light ; that,
being illuminated, they be also sanctified by the
Spirit, and thereupon bring forth his fruit, which is
in all goodness, an inclination to do good and to shew
mercy ; and righteousness, which signifies justice in
our dealings. Thus they are taken more strictly ;
but, more generally, all religion is goodness and
righteousness. And in and with these must be
truth, sincerity and uprightness of heart.
2. W e must have no fellowship with sin or sinners,
v. 11. Sinful works are works of darkness; they
come from the darkness of ignorance, they seek the
darkness of concealment, and they lead to the dark¬
ness of hell. These works of darkness are unfruit¬
ful works ; there is nothing got by them in the long
run ; whatever profit is pretended by sin, it will by
no means balance the loss ; for it issues in the utter
ruin and destruction of the impenitent sinner. We
must therefore have no fellowship with these un¬
fruitful works; as we must not practise them our¬
selves, so we must not countenance others in the
Cractice of them. There are many ways of our
eing accessary to the sins of others ; by commenda¬
tion, counsel, consent, or concealment. And if we
share with others in their sin, we must expect to
share with them in their plagues. Nay, if we thus
have fellowship with them, we shall be in the utmost
danger of acting as they do ere long. But rather
J:han have fellowship with them, we must reprove
them; implying, that if we do not reprove the sins
of others, we have fellowship with them. We must
prudently and in our places witness against the sins
of others, and endeavour to convince them of their
sinfulness, when we can do it seasonably and perti-
(nently, in our words ; but especially by the holiness
of our lives, and a religious conversation. Reprove
their sins by abounding in the contrary duties. One
reason given, is, For it is a shame even to speak of
those things, See. v. 12. They are so filthy and
abominable, that it is a shame to mention them, ex¬
cept in a way of reproof ; much more must it be a
shame to have any fellowship with them. The
fhings which are done of them in secret. The apos¬
tle seems to speak here of the Gentile idolaters, and
of their horrid mysteries, which abounded with de¬
testable wickedness, and which none were permitted
to divulge, upon pain of death. Observe, A good
man is ashamed to speak that which many wicked
people are not ashamed to act: but as far as their
wickedness appears, it should be reproved by good
men. There follows another reason for such re¬
proof; But all things that are reproved, are made
manifest by the light, v. 13. The meaning of which
passage maybe this; “All those unfruitful works
of darkness which ye are called upon to reprove, are
laid open, and made to appear in their proper co¬
lours to the sinners themselves, by the light of doc¬
trine or of God’s word in your mouths, as faithful re¬
provers ; or by that instructive light which is dif¬
fused by the holiness of your lives, and by ycur ex¬
emplary walk.” Observe, The light of God’s word,
and the exemplification of it in a Christian conversa¬
tion, are proper means to convince sinners of their
sin and wickedness. It follows, For whatsoever doth
make manifest, is light ; that is, it is the light that
discovers what was concealed before in darkness ;
and accordingly it becomes those who are children
of light, who are light in the Lord, to discover to
others their sins, and to endeavour to convince them
of the evil and danger of them, thus shining as lights
in the world. The apostle further urges this duty
from the example of God or Christ ; Wherefore he
saith, & c. (p>. 14.) as if he had said, “In doing this,
you will copy after the great God, who has set him¬
self to awaken sinners from their sleep, and to raise
them from the death of sin, that they might receive
light from Christ.” He saith. The Lord is con¬
stantly saying in his word what is more particularly
expressed, Isa. 60. 1. Or, Christ, by his ministers,
who preach the everlasting gospel, is continually
calling upon sinners to this effect ; Awake, thou that
steepest, and arise from the dead. The same thing
in ihe main is designed by these different expres¬
sions , and they serve to remind us of the great stu¬
pidity and the wretched security of sinners ; how in¬
sensible they are of their danger, and how unapt
they naturally are to spiritual motions, sensations,
and actions. When God calls upon them to awake,
and to arise, his meaning is, that they would break
off their sins by repentance, and enter on a course
of holy obedience ; and he encourages them to essay
and to do their utmost that way, by that gracious
promise ; And Christ shall give thee light ; or, Christ
shall enlighten thee, or, shall shine upon thee. “ He
shall bring thee into a state of knowledge, holiness,
and comfort ; assisting thee with his grace, and re¬
freshing thy mind with joy and peace here, and re¬
warding thee with eternal glory at length.” Ob¬
serve, When we are endeavouring to convince sin¬
ners, and to reform them from their sins, we are
imitating God and Christ, in that which is their
great design throughout the gospel. Some indeed
understand this as a call to sinners and to saints : to
sinners, to repent and turn ; to saints, to stir up them¬
selves to their duty. The former must arise from
their spiritual death ; and the other must awake
| from their spiritual deadness.
3. Another remedy against sin, is, circumspection,
care, and caution ; ( v . 15.) See then, See. This may
be understood, either with respect to what im¬
mediately precedes ; “ If you are to reprove others'
: for their sins, and would be faithful to your duty in
this particular, you must look well to yourselves,
! and to your own behaviour and conduct (and, in¬
deed, they only are fit to reprove others, who walk
with due circumspection and care themselves :) or
else, we have here another remedy, or rather pre¬
servative from the before-mentioned sins ; and this ]
take to be the design of the apostle ; it being impos-
| sible to maintain purity and holiness of heart and
life without great circumspection and care. Walk
circumspectly ; or, as the word signifies, accurately,
exactly, in the right way : in order to which, we
must be frequently consulting our rule, and the
directions we have in the sacred oracles. Hot as
fools, who walk at all adventures, and who have no
understanding of their duty, or of the worth of their
souls ; and through neglect, supineness, and want of
care, fall into sin, and destroy themselves : but as
560
EPHESIANS, V.
•wise ; as persons taught of God, and endued with
wisdom from above. Circumspect walking is the
effect of true wisdom ; but the contrary of folly. It
follows, redeeming the time, &c. (z\ 16. ) literally,
buying the o/ifiortunity. It is a metaphor taken
from merchants and traders, who diligently observe
and improve the seasons for merchandise and trade.
It is a great part of Christian wisdom to redeem the
time. Good Christians must be good husbands of
their time, and take care to improve it to the best
purposes, by watching against temptations ; by doing
good while it is in the power of their hands ; and by
filling it up with proper employment — one special
preservative from sin. They should make the best
use they can of the present seasons of grace. Our
time is a talent given us by God for some good end,
and it is misspent and lost when it is not employed
according to his design. If we have lost our time
heretofore, we must endeavour to redeem it by
doubling our diligence in doing our duty for the
future. The reason given, is, because the days are
evil: either by reason of the wickedness of those
who dwell in them ; or, rather, “as they are trou¬
blesome and dangerous times to you who live in
them.” Those were times of persecution wherein
the apostle wrote this: the Christians were in jeo¬
pardy every hour. When the days are evil, we
have one superadded argument to redeem time ; es-
Eeciallv, because, we know not how soon they may
e worse. People are very apt to complain of bad
times ; it were well if that would stir them up to re¬
deem time. “ IV here fore ,” says the apostle, (v.
17.) “because of the badness of the times, be ye not
umvise, ignorant of your duty and negligent about
your souls : but understanding what the will of the
Lord is. Study, consider, and further acquaint
yourselves with, the will of God, as determining
your duty. ” Observe, Ignorance of our duty, and
neglect of our souls, are evidences of the greatest
folly ; while an acquaintance with the will of God,
and a care to comply with it, bespeak the best and
truest wisdom.
In the three following verses the apostle warns
against some other particular sins, and urges some
other duties.
(1.) He warns against the sin of drunkenness;
And be not drunk with wine, v. 18. This was a sin
very frequent among the heathens ; and particularly
on occasion of the festivals of their gods ; and more
especially in their Bacchanalia: then they were
wont to inflame themselves with wine ; and all man¬
ner of inordinate lusts were consequent upon it ; and
therefore the apostle adds, wherein, or in which
drunkenness, is excess. The word &<tut’u may sig¬
nify luxury or dissoluteness; and it is certain that
drunkenness is no friend to chastity and purity of
life ; but it virtually contains all manner of extrava¬
gance, and transports men into gross sensuality and
vile enormities. Note, Drunkenness is a sin that
seldom goes alone, but often involves men in other
instances of guilt : it is a sin very provoking to God,
and a great hinderance to the spiritual life. The
apostle may design all such intemperance and dis¬
order as are opposite to the sober and prudent de¬
meanour he intends in his advice, to redeem the
time.
(2.) Instead of being filled with wine, he exhorts
them to be filled with, the Sfiirit. Those who are
full of drink, arc not likely to be full of the Spirit;
and therefore this duty is opposed to the former sin.
The meaning of the exhortation is, that men should
labour for a plentiful measure of the graces of the
Spirit, that would fill their souls with holy joy,
strength, and courage ; which things sensual men
expect their wine should inspire them with. We
cannot be guilty of any excess in our endeavours
after these : nay, we ought not to be satisfied with a I
little of the Spirit, but to be aspiring after greater
measures, so as to be filed with the Spirit. Now bv
this means we shall come to understand what the
will of the Lord is; for the Spirit of God is given as
a Spirit of wisdom and of understanding. And be¬
cause those who are filled with the Spirit will be
carried out in acts of devotion, and all the proper ex¬
pressions of it, therefore the apostle exhorts,
(3.) To sing unto the Lord, z1. 19. Drunkards
are wont to sing obscene and profane songs. The
heathens, in their Bacchanals, used to sing hymns
to Bacchus, whom they called the god of wine.
Thus they express their joy ; but the Christian’s
joy should express itself in songs of praise to his
Clod. In these they should sfieak to themselves in
their assemblies and meetings together, for mutual
edification. By psalms may be meant David’s
psalms, or such composures as were fitly sung with
musical instruments. By hymns may be meant
; such others as were confined to matter of praise, as
those of Zacharias, Simeon, &c. Spiritual songs
may contain a greater variety of matter, doctrinal,
prophetical, historical, &c. " Observe here, [1.]
Singing of psalms and hymns is a gospel-ordinance :
it is an ordinance of God, and appointed for his
glory. [2.] Though Christianity is an enemy to
profane mirth, yet it encourages joy and gladness,
| and the proper expressions of these in the professors
of it. God’s people have reason to rejoice, and to
sing for joy. They are to sing and to make melody
in their hearts ; not only with their voices, but with
inward affection ; and then their doing this will be
as delightful and acceptable to God as music is to
us : and it must be with a design to please him, and
to promote his glory, that we do this ; and then it
will be done to the Lord.
(4.) Thanksgiving is Another duty that the apostle
exhorts to, v. 20. We are appointed to sing psalms.
See. for the expression of our thankfulness to God :
but though we are not always singing, we should be
always giving thanks ; we should never want a dis¬
position for this duty, as we never want matter for
it. We must continue it throughout the whole
course of our lives ; and we should give thanks for
all things ; not only for spiritual blessings enjoyed,
and eternal ones expected ; (for what of the former
we have in hand, and for what of the other we
have in hope;) but for temporal mercies too : not
only for our comforts, but also for our sanctified af¬
flictions ; not only for what immediately concerns
ourselves, but for the instances of God’s kindness
and favour to others also. It is our duty in every
thing to give thanks unto God and the Lather ; to
God as the Father of our Lord Jesus Christ, and
our Father in him ; in whose name we are to offer
up all our prayers, and praises, and spiritual ser¬
vices, that they may be acceptable to God.
21. Submitting yourselves one to another
in the fear of God. 22. Wives, submit
yourselves unto your own husbands, as
unto the Lord. 23. For the husband is the
head of the wife, even as Christ is the head
of the church : and he is the Saviour of the
body. 24. Therefore, as t lie church is
subject unto Christ, so let the wives be to
their own husbands in every thing. 25.
Husbands, love your wives, even as Christ
also loved the church, and gave himself for
it ; 2G. That he might sanctify and cleanse
it with the washing of water by the word.
27. That he might present it to himself a
glorious church, not having spot, or wrin-
EPHESIANS, V. - SCI
kle, or any such thing ; but that it should
be holy and without blemish. 28. So
ought men to love their wives as their own
bodies. He that loveth his wife loveth
nimself. 29. For no man ever yet hated
his own flesh; but nourisheth and cherish-
eth it, even as the Lord the church : 30.
For we are members of his body, of his
flesh, and of his bones. 31. For this cause
shall a man leave his father and mother,
and shall be joined unto his wife, and they
two shall be one flesh. 32. This is a great
mystery: but I speak concerning Christ
and the church. 33. Nevertheless, let every
one of you in particular so love his wife
even as himself ; and the wife see that she
reverence her husband.
Here the apostle begins his exhortation to the dis¬
charge of relative duties. As a general foundation
for these duties, he lays down that rule, x>. 21.
There is a mutual submission that Christians owe
one to another ; condescending to bear one another’s
burthens : not advancing themselves above others,
or domineering over one another, and giving laws to
one another. St. Paul was an example of this truly
Christian temper, who became all things to all men.
fWe must be of a yielding and of a submissive spirit,
and ready to all the duties of the respective places
and stations that God has allotted to us in the world.
In the fear of God, that is, so far as is consistent
with the fear of God ; for his sake, and out of con¬
science toward him ; and that hereby we may give
proof that we truly fear him. Where there is this
mutual condescension and submission, the duties of
all relations will be the better performed. From
v. 22, to the end, he speaks of the duties of husbands
and wives; and he speaks of these in a Christian
manner, setting the church as an example of the
wife’s subjection, and Christ as an example of love
in husbands.
1. The duty prescribed to wives, is, submission to
their husbands in the Lord ; (y. 22.) which sub¬
mission includes the honouring and the obeying them,
and that from a principle of love to them : they
must do this in compliance with God’s authority,
who has commanded it, which is doing it as unto the
Lord. Or, it may be understood by way of simili¬
tude and likeness ; that the sense may be, “ as, be¬
ing devoted to God, you submit yourselves unto
him.” From the former sense we may learn, that
by a conscientious discharge of the duties we owe to
our fellow-creatures, we obey and please God him¬
self : and from the latter, that God not only requires
and insists on those duties which immediately re¬
spect himself, but such as respect our neighbours
too. The apostle assigns the reason of this sub¬
mission from wives; For the husband is the head of
f he wife, v. 23. The metaphor is taken from the head
in tne natural bodv, which, being the seat of reason,
of wisdom, and of knowledge, and the fountain of
sense and motion, is more excellent than the rest of
the body. God has given the man the pre-eminence,
and a right to direct and govern by creation, and in
that original law of the relation, Thy desire shall
be to thy husband, and he shall Tide over thee.
Whatever there is of uneasiness, in that, it is an
effect of sin coming into the world. Generally, too,
the man has (what he ought to have) a superiority
in wisdom and knowledge. He is therefore the
head; even as Christ is the head of the church.
There is a resemblance of Christ’s authority over
Vol. vi. — 4 B
the church, in that superiority and headship which
God has appointed to the husband. The apostle
adds, and he is the Saviour of the body. Christ’s
authority is exercised over the church for the sav¬
ing her from evil, and the supplying her with every
thing good for her. In like manner should the
husband be employed for the protection and com¬
fort of his spouse ; and therefore she should the
more cheerfully subject herself unto him. So it
follows, Therefore as the church is subject unto
Christ, (v. 24.) with cheerfulness, with fidelity,
with humility, so let the wives be to their own hus¬
bands in every thing ; in every thing to which their
authority justly extends itself ; in every thing law¬
ful, and consistent with duty to God.
2. The duty of husbands (on the other hand) is
to love their wives; (v. 25.) for without this they
would abuse their superiority and headship ; and
wherever this prevails as it ought to do, it wil
infer the other duties of the relation ; it being a
special and peculiar affection that is required in her
behalf. The love of Christ to the church is pro¬
posed as an example of this ; which love of his is a
sincere, a pure, an ardent, and a constant affection ;
and that notwithstanding the imperfections and fail¬
ures that she is guilty of. The greatness of his love
to the church appeared in his giving himself unto
the death for it. Observe, As the church's subjec¬
tion to Christ is proposed as an exemplar to wives,
so the love of Christ to his church is proposed as a
pattern to husbands ; and while such exemplars are
offered to both, and so much required of each,
neither has reason to complain of the divine injunc¬
tions. The love which God requires from the hus¬
band in behalf of his wife, will make an amends for
the subjection which he demands from her to her
husband : and the prescribed subjection of the wife
will be an abundant return for that lave of the hus¬
band which God has made her due.
The apostle, having mentioned Christ’s love to
the church, enlarges upon it ; assigning the reason
why he gave himself for it. That he might sanctify
it in this world, and glorify it in the next, v. 26, 27.
That he might sanctify and cleanse it, with the
washing of water by the word; (v. 26.) that he
might endue all his members with a principle of
holiness, and deliver them from the guilt, the pol¬
lution, and the dominion of sin. The instrumental
means whereby this is effected, are, the instituted
sacraments, particularly the washing of baptism,
and the preaching and reception of the gospel, jlnd
that he might firesent it to himself, &c. v. 27. Dr.
I.ightfoot thinks the apostle alludes here to the
Jews’ extraordinary curiousness in their washings
for purification. They were careful that there
should be no wrinkle to keep the flesh from the
water, and no spot or dirt which was not thoroughly
washed. Others understand him as alluding to a
garment come new out of the fuller’s hand, purged
from spots, stretched from wrinkles; the former
newly contracted, the latter by long time and cus¬
tom. That he might firesent it to himself, that he
might perfectly unite to himself in 'he great dav, a
glorious church, perfect in knowledge and in holi¬
ness, not having spot or wrinkle, or any such thing,
nothing of deformitv or defilement remaining, but
entirely amiable and pleasing in his eye ; holy and
without blemish, free from the least remains of sin.
The church in general, and particular believers,
will not be without spot or wrinkle till they come
to glory. From this and the former verse together
we mav take notice, that the glorifying of the
church is intended in the sanctifying of it : and that
those, and those only, who are sanctified now, shall
be glorified hereafter. So ought men to love their
wh’es as their own bodies, 8cc. v. 28. The wife be¬
ing made one with her husband, (not in a natural.
562
EPHESIANS, VI
but in a civil ar'1 in a relative sense,) this is an ar- :j
ijument why h«' should love her with as cordial and
iis ardent aii affection as that with which he loves
himself. For no man ever yet hated his own flesh ;
( v . 29.) no man in his right senses ever hated him¬
self, however deformed, or whatever his imperfec¬
tions might be : so far from it, that he nourishes and
cherishes it: he uses himself with a great deal of
care and tenderness ; and is industrious to supply
himself with every thing convenient or good for him,
with food and clothing, See. even as the Lord the
church: as the Lord nourishes and cherishes the
church, which he furnishes with all things that he
sees needful or good for her, with whatever con¬
duces toiler everlasting happiness and welfare. The
apostle adds, For we are members of his body , of his
flesh, and of his bones, v. 30. He assigns this as a
reason why Christ nourishes and cherishes his
church — because all who belong to it, are members
of his bodu, of his mystical body. Or, we are mem¬
bers out of his body : all the grace and glory which
the church has, are from Christ ; as Eve was taken
out of the man. But, (as one observes,) it being the
manner of the sacred writings to express a complex
body of the enumeration of its several parts ; as the
heaven and earth for the world ; evening and morn¬
ing, for the natural day ; so here, by body, flesh,
and bones, we are to understand himself ; the mean¬
ing of the verse being, that we are members of
Christ. For this cause, because they are one, as
Christ and his church are one, shall a man leave
his father and mother ; the apostle refers to the
words of Adam, when Eve was given to him for a
meet-help, Gen. 2. 24. We are not to understand
by them, as though a man’s obligation to other re¬
lations were cancelled upon his marriage ; but only
that this relation is to be preferred to all others ;
there being a nearer union between these two, than
between any others ; that the man must rather leave
any of those than his wife. And they two shall be
one flesh, that is, by virtue of the matrimonial bond.
This is a great mystery, v. 32. Those words of
Adam, just mentioned by the apostle, are spoken
literally of marriage ; but they have also a hidden
mystical sense in them, relating to the union be¬
tween Christ and his church, of which the conjugal
union between Adam and the mother of us all was
a tvpe : though not instituted or appointed by God
to signify this, yet it was a kind of a natural tyfie, as
having a resemblance to it ; I sfleak concerning
Christ and the church.
After this, the apostle concludes this part of his
discourse with a brief summary of the duty of hus¬
bands and wives, v. 33. “ Nevertheless ; though
there be such a secret, mystical sense, yet the plain
literal sense concerns you. Let ei'ery one of you
in flarticular so love his wife even as himself, with
such a sincere, peculiar, singular, and prevailing
affection as that is which he bears to himself. And
the wife see that she reference her husband.” Re¬
verence consists of love and esteem, which produce
a care to please ; and of fear, which awakens a cau¬
tion lest just offence be given. That the wife thus
reverence her husband, is the will of God, and the
law of the relation.
CHAP. VI.
In this chapter, T. The apostle proceeds in the exhortation to
relative duties, which he began in the former: particularly
he insists on the dut ies of children and parents ; and of ser¬
vants and masters, v. 1 . . 9. II. He exhorts and directs
Christians how to behave themselves in the spiritual war¬
fare with the enemies of their souls ; and to the exercise of
several Christian graces, which he proposes to them as so
many pieces of spiritual armour, to preserve and defend
them in the conflict, v. 10. . 18. _ III. We have here the
conclusion of the epistle, in which he takes his leave of
them, recommending himself to the prayers of the believ-
ng Ephesians, and praying for them, v. 19 . . 24.
1. gf CHILDREN, obey your parents in
the Lord : for this is right. 2. Ho¬
nour thy father and mother ; (which is the
first commandment with promise;) 3. That
it may be well with thee, and thou mayest
live long on the earth. 4. And, ye fathers,
provoke not your children to wrath : but
bring them up in the nurture and admoni¬
tion of the Lord. 5. Servants,, be obedi¬
ent to them that are your masters accord¬
ing to the flesh, with fear and trembling,
in singleness of your heart, as unto Christ;
6. Not with eye-service, as men-pleasers ;
but as the servants of Christ, doing the
will of God from the heart ; 7. With good
will doing service, as to the Lord, and not
to men : 8. Knowing that whatsoever good
thing any man doeth, the same shall he re¬
ceive of the Lord, whether he he bond or
free. 9. And, ye masters, do the same
things unto them, forbearing threatening:
knowing that your Master also is in hea¬
ven ; neither is there respect of persons
with him.
Here we have further directions concerning re¬
lative duties, in which the apostle is very particular.
I. The duty of children to their parents ; Come,
ye children, hearken to me, I will teach you the fear
of the Lord. The great duty of children, is, to
obey their parents, v. 1. Parents being the instru¬
ments of their being, God and nature having given
them an authority to command, in subserviency to
God ; and if children will be obedient to their pious
parents, they will be in a fair way to be pious as
they are. That obedience which God demands
from their children, in their behalf, includes an in¬
ward reverence, as well as the outward expressions
and acts. Obey in the Lord. Some take this as a
limitation, and understand it thus, “as far as is con¬
sistent with your duty to God.” We must not dis¬
obey our heavenly Father, in obedience to earthly
parents ; for our obligation to God is prior and su¬
perior to all others. I take it rather as a reason:
“ Children, obey your parents ; for the Lord has
commanded it : obey them therefore for the Lord’s
sake, and with an eye to him.” Or it may be a
flarticular sfiecifl cation of the general duty : “ Obey
your parents, especially in those things which relate
to the Lord. Your parents teach you good manners,
and therein you must obey them. They teach
you what is for your health, and in that you must
obey them : but the chief things in which you are to
do it, are, the things pertaining to the Lord.” Re¬
ligious parents charge their children to keep the
ways of the Lord, Gen. 18. 19. They command
them to be found in the way of their duty toward
God, and to take heed of those sins that their age
is most prone to commit; in these things especially
they must see that they be obedient. There is a
general reason given; for this is right, there is a
natural equity in it, God has enjoined it, and it
highly becomes Christians. It is the order of na¬
ture, that parents command, and children obey.
Though this may seem a hard saying, yet it is duty,
and it must be done by such as would please God,
and approve themselves to him. For the proof of
this, the apostle quotes the law of the fifth com¬
mandment ; which Christ was so far from designing
to abrogate and repeal, that he came to confirm it ;
as appears by his vindicating it, Matt. 15. 4, & c.
5G3
EPHESIANS, VI.
Honour thy father and mother; ( v . 2.) which ho¬
nour implies reverence, obedience, and relief and
maintenance, if these be needed. The apostle adds,
which is the first commandment with firomise. Some
little difficulty arises from this, which we should not
overlook ; because some who plead for the lawful¬
ness of images, bring this as a proof that we are not
obliged by the second commandment. But there is
no manner of force in the argument. The second
commandment has not a particular promise ; but
only a general declaration or assertion, which re¬
lates to the whole law of God’s kee/iing mercy for
thousands. And then by this is not meant the first
commandment of the decalogue that has a promise ;
for there is no other after it that has, and therefore
it would be improper to say it is the first : but ihe
meaning may be this, “ This is a prime or chief
commandment, and it has a promise ; it is the first
commandment in the second table. The promise
is, That it may be well with thee” &c. v. 3. Ob¬
serve, Whereas the promise in the commandment
has reference to the land of Canaan, the apostle
hereby shews that that and other promises, which
we have in the Old Testament relating to the land
of Canaan, are to be understood more generally.
That you may not think that the Jews only, to
whom God gave the land of Canaan, were bound by
the fifth commandment, he here gives it a further
sense, That it may be well with thee , 8cc. Out¬
ward prosperity and long life are blessings pro¬
mised to those who keep this commandment. This
is the way to have it well with us; and obedient
children are often rewarded with outward pros¬
perity : not indeed that it is always so ; there are
instances of such children who meet with much
affliction in this life : but ordinarily it is thus re¬
warded ; and where it is not, it is made up with
something better. Observe, 1. The gospel has its
temporal promises, as well as spiritual ones. 2.
Although the authority of God be sufficient to en¬
gage us in our duty, yet we are allowed to have re¬
spect to the promised reward : and, 3. Though it
contains some temporal advantage, even that may be
considered as a motive and encouragement to our
obedience.
II. The duty of parents ; And ye fathers , v. 4.
Or, ye parents, 1. “ Do not firovoke your children
to wrath. Though God has given you power, you
must not abuse that power ; remembering that your
children are, in a particular manner, pieces of your¬
selves, and therefore ought to be governed with
great tenderness and love. Be not impatient with
them; use no unreasonable severities, and lay no rigid
injunctions upon them. When you caution them,
when you counsel them, when you reprove them,
do it ill such a manner as not to firovoke them to
wrath. In all such cases deal prudently and wisely
with them, endeavouring to convince: their judg¬
ments, and to work upon their reason.” 2. “ Bring
them ufi well ; in the nurture and admonition of the
Lord ; in the discipline of proper and of compassion¬
ate correction ; and in the knowledge of that duty
which God requires of them, and by which they
may become better acquainted with him. Give
them a good education.” It is the great duty of pa¬
rents to be careful in the education of their children;
“ Not only bring them ufi as the brutes do, taking
care to provide for them ; but bring them up in nur¬
ture and admonition , in such a manner as is suitable !
to their reasonable natures. Nay, not only bring
them up as men , in nurture and admonition ; but as
Christians, in the admonition of the Lord. Let them
have a religious education. Instruct them to fear
sinning ; and inform them of, and excite them to,
the whole of their duty toward God.”
III. The duty of servants ; that also is summed up
in one word, which is, obedience. He is largest on
| this prticle ; as knowing there was the greatest need
I of it. These servants were generally slaves. Civil
servitude is not inconsistent with Christian liberty.
They may be the Lord’s freemen, who are slaves to
men. “ Your masters according to the flesh , (v. 5.)
who have the command of youy bodies, but not of
your souls and consciences : God alone has dominion
over these.” Now with respect to servants, he ex¬
horts,
1. That they obey with fear and trembling. They
are to reverence those who are over them ; fearing
to displease them, and trembling lest they should
justly incur their anger and indignation.
2. That they be sincere in their obedience ; in sin¬
gleness of heart ; not pretending obedience when
they design disobedience, but serving them with
faithfulness.
3. They should have an eye to Jesus Christ, in all
the service that they perform to their masters; (v.
5 — 7.) doing service as to the Lord, u id not to men ;
not to men only or principally. When servants, in
the discharge of the duty of their places, have an
eye to Christ, this puts an honour upon their obe¬
dience, and an acceptableness into it. Service done
to their earthly masters with an eye to him, becomes
acceptable service to him also. To have an eye to
Christ, is to remember that he sees them, and is ever
present with them ; and that his authority obliges
them to a faithful and conscientious discharge of the
duties of their station.
4. They must not serve their masters with eye-
service ; ( v . 6.) that is, only when their master’s eye
is upon them ; but they must be as conscientious in
the discharge of their duty, when they are absent
and out of the way ; because then their Master in
heaven beholds them : and therefore they must not
act as men-fileasers ; as though they had no regard
to the pleasing of God, and approving themselves to
him, if they can impose upon their masters. Ob¬
serve, A steady regard to the Lord Jesus Christ will
make men faithful and sincere in every station of life.
5. What they do, they must do cheerfully ; doing
the will of God from the heart ; seVving their mas¬
ters, as God wills they should, not grudgingly or by
constraint, but from a principle of iove to them and
their concerns. This is doing it with good-will, (7’.
7. ) which will make their service easy to themselves,
pleasing to their masters, and acceptable to the Lord
Christ. 1'h ere should be good-will to their masters ;
good-will to the families they are in ; and especially
a readiness to do their duty to God. Observe, Ser¬
vice, performed with conscience, and from a regard
to God, though it be to unrighteous masters, will be
accounted by Christ as service done to himself.
6. Let faithful servants trust God for their wages,
while they do their duty in his fear; Knowing that
whatsoever good thing, (r. 8.) how poor and mean
soever it mav be, considered in itself, the same shall
he receive of the Lord, that is, (by a metonvmv) the
reward of the same. Though his master on earth
should neglect or abuse him, instead of rewarding
him, he shall certainly be rewarded by the Lord
Christ ; whether he be bond or free, whether he be
a poor bond-servant, or a freeman or master. Christ
regards not these differences of men at present ; nor
will he in the great and final judgment. You think,
“ A prince, or a magistrate, or a minister, that does
his duty here, will be sure to receive his reward in
heaven : but what capacity am I, a poor servant, in,
of recommending myself to the favour of God ?”•
M hv, God will as certainty reward thee for the
meanest drudgery, that is done from a sense of duty,
and with an eye to himself. And what can be said
more proper, both to engage and to encourage ser¬
vants to their duty ?
IV. The duty of masters; “And ye, masters, dc
the same things unto them ; (r. 9. ) act after the same
564
EPHESIANS, VI.
manner. Be just to them, as ye expect they should ||
be to you : shew the like good-will and concern for
them, and be careful herein to approve yourselves
to God.” Observe, Masters are under as strict ob¬
ligations to discharge their duty to their servants, as
servants are to be obedient and dutiful to them.
“ Forbearing threatening ; < — moderating
threatening, and remitting the evils which you
threaten them with. Remember that your servants
are made of the same mould with yourselves, and
therefore be not tyrannical and imperious over them,
knowing that your Master also is in heaven some
copies read, both your and their Master. “ You
have a Master to obey, who makes this your duty ;
and you and they are’ but fellow-servants in respect
of Christ. You’ will be as punishable by him, for
the neglect of your duty, or for acting contrary to it,
as any others of meaner condition in the world. You
are therefore to shew favour to others, as ever you
expect to find favour with him ; and you will never
be a match for him, though you may be too hard for
your servants.” jVeither is there res/iect of fiersons
with him ; a rich, a wealthy, and a dignified master,
if he be unjust, imperious, and abusive, is not a jot
the nearer being accepted of God, for his riches,
wealth, and honour. He will call masters and ser¬
vants to an impartial account for their conduct one
to another ; and will neither spare the one, because
they are more advanced, nor be severe toward the
other, because they are inferior and mean in the
world. If masters and servants would consider both
their relation and obligation to God, and the account
they must shortly give to him, they would be more
careful of their duty to each other.
Thus the apostle concludes his exhortation to re¬
lative duties.
10. Finally, my brethren, be strong in
the Lord, and in the power of his might.
1 1 . Put on the whole armour of God, that
ye may be able to stand against the wiles
of the devil. 1 2. F or we wrestle not against
flesh and blood, but against principalities,
against powers, against the rulers of the
darkness of this world, against spiritual
wickedness in high places* 13. Wherefore i
take unto you the whole armour of God,
that ye may be able to withstand in the evil
day, and, having done all, to’ stand. 14.
Stand therefore, having your loins girt about
with truth, and having on the breast-plate
of righteousness; 1 5. And your feet shod
with the preparation of the gospel of peace;
16. Above all, taking the shield of faith,
wherewith ye shall be able to quench all
the fiery darts of the wicked. 1 7. And take i
the helmet of salvation, and the sword of
the Spirit, which is the word of God : 1 8. j
Praying always with all prayer and suppli¬
cation in the Spirit, and watching there¬
unto with all perseverance and supplication
for all saints ;
Here is a general exhortation to constancy in our
Christian course, and to courage in our Christian
warfare. Is not our life a warfare ? It is so ; for we
struggle with the common calamities of human life.
Is not our religion much more a warfare ? It is so ;
for we struggle with the opposition of the powers of
1 darkness, and with many enemies who would keep
us from God and heaven. We have enemies to fight
against, a Captain to fight for, a banner to fight ur»
der, and certain rules of war by which we are to
govern ourselves. “ Finally , my brethren; ( v . 10.)
it yet remains that ye apply yourselves to your work
and duty as Christian soldiers.” Row it is requisite
that a soldier have a good heart, and that he be wel1
armed. If Christians be soldiers of Jesus Christ,
I. They must see that they have a good heart for
it. This is prescribed here ; Be strong in the Lord,
See. Those who have so many battles to fight, and
who, in their way to heaven, must dispute every
step, like a pass, with dint of sword, have need of a
great deal of courage. Be strong therefore, strong
for service, strong for suffering, strong lor fighting.
Let a soldier be ever so well armed without, if he
have not within a good heart, his armour will stand
him in little stead. Note, Spiritual strength and
courage are very necessary for our spiritual warfare.
Be strong in the Lord ; either in his cause, and for
his sake ; or rather, in his strength. We have no
sufficient strength of our own. Our natural courage
is as perfect cowardice, and our natural strength as
fierfect weakness ; but all our sufficiency is of God.
n his strength we must go forth, and go on. By the
actings of faith, we must fetch in grace and help
from heaven, to enable us to do that which of our¬
selves we cannot do, in our Christian work and war¬
fare. We should stir up ourselves to resist tempta¬
tions in a reliance upon God’s all-sufficiency, and
the omnipotence of his might.
II. They must be well armed ; “ Put on the whole
armour of God ; (t>. 11.) make use of all the proper
defensives and weapons for repelling the tempta¬
tions and stratagems of Satan, get and exercise all
the Christian graces, the whole armour, that no part
be naked and exposed to the enemy.” Observe,
They who would approve themselves to have true
grace, must aim at all grace ; the whole armour. It
is called the armour of God, because he both pre¬
pares and bestows it. We have no armour of our
own, that will be armour of proof in a trying time.
Nothing will stand us in stead but the armour of
God. This armour is prepared for us, but we must
put it on ; we must pray for grace ; we must use the
grace given us, and draw it out into act and exercise
as there is occasion. The reason assigned, why the
Christian should be completely armed, is, that ye.
may be able to stand against the wiles of the Devil,
that ye may be able to hold out, and to overcome,
notwithstanding all his assaults, both of force and
fraud ; all the deceits he puts upon us, all the snares
lie lays for us, and all his machinations against us.
This the apostle enlarges upon here, and shews,
1. What our danger is, and what need we have to
put on this whole armour : considering what sort of
enemies we have to deal with — the Devil, and all
the powers of darkness ; For we wrestle not against
flesh and blood, &c. v. 12. The combat for which
we are to be prepared, is not against ordinary human
enemies; not barely with men compounded of flesh
and blood; nor against our own corrupt natures singly
considered ; but against the several ranks of devils,
who have a government which they exercise in this
world. We have to do,
(1.) With a subtle enemy; an enemy who uses
wiles and stratagems, as v. 11. He has a thousand
ways of beguiling unstable souls : hence he is called,
a ser/ienl for subtlety ; an old serftent, experienced
in the art and trade of tempting.
(2.) He is a powerful enemy ; principalities, and
powers, and rulers. They are numerous, they are
vigorous ; and rule in those heathen nations which
are vet in darkness. The dark parts of the world
are the seat of Satan’s empire. Yea, they are usurp¬
ing princes over all men, who are yet in a state of
sin and ignorance. Satan’s is a kingdom of darkness;
whereas Christ’s is a kingdom of light.
565
EPHESIANS, VI.
(3.) They ar C spiritual enemies; spiritual wick¬
edness in high places ; or wicked spirits, as some
translate it The Devil is a spirit, a wicked spirit ;
and our danger is the greater trom our enemies, be¬
cause they are unseen, and assault us ere we are
aware of them. The devils are •wicked spirits, and
they chiefly annoy the saints with, and provoke them
to, spiritual wickednesses, pride, envy, malice, &c.
These enemies are said to be in high places, or in
heavenly places ; so the word is : taking heaven (as
one says) for the whole expansum, or spreading out
of the air between the earth and the stars; the air
being the place from which the devils assault us.
Or the meaning may be, “ I'Ve wrestle about hea¬
venly places, or heavenly things ;” so some of the
ancients interpret it. Our enemies strive to prevent
our ascent to heaven, to deprive us of heavenly bless¬
ings, and to obstruct our communion with heaven.
They assault us in the things that belong to our souls,
and labour to deface the heavenly image in our
hearts ; and therefore we have need to be upon our
guard against them. We have need of faith in our
Christian warfare, because we have spiritual ene¬
mies to grapple with, as well as of faith in our Chris¬
tian work, because we have spiritual strength to
fetch in. Thus you see your danger.
2. What our duty is ; to take and put on the whole
armour of God, and then to stand our ground, and
withstand our enemies.
(1.) We must withstand, v. 13. We must not
yield to the Devil’s allurements and assaults, but
oppose them. Satan is said to stand up against us,
1 Chron. 21. 1. If he stand up against us, we must
stand against him ; set up, and keep up, an interest
in opposition to the Devil. Satan is the wicked one,
and his kingdom is the kingdom of sin : to stand
against Satan, is to strive against sin. That ye may
be able to withstand in the evil day, in the tempta¬
tion, or of any sore affliction.
(2. ) We must stand our ground ; And having done
all, to stand. We must resolve, by God’s grace, not
to yield to Satan. Resist him, and he will flee. If
we give back, he will get ground. If we distrust,
either our cause, or our Leader, or our armour, we
give him advantage. Our present business is, to
withstand the assaults of the Devil, and to stand it
out ; and then having done all, that is incumbent on
the good soldiers of Jesus Christ, our warfare will
be accomplished, and we shall be finally victorious.
(3. ) We must stand armed ; and this is here most
enlarged upon. Here is a Christian in complete ar¬
mour : and the armour is divine. Armour of God.
Armour of Light, Rom. 13. 12. Armour of righ¬
teousness, 2 Cor. 6. 7. The apostle specifies the
particulars of this armour, both offensive and defen¬
sive. Here is the military girdle or belt ; the breast¬
plate ; the greaves, or soldier’s shoes ; the shield ;
the helmet, and the sword. It is observable, among
them all, there is none for the back ; if we turn our
back upon the enemy, we lie exposed.
[1.] Truth or sincerity is our girdle, x’. 14. It
was prophesied of Christ, (Isa. 11. 5.) that righ¬
teousness should be the girdle of his loins, and
faithfulness the girdle of his reins. That which
Christ was girt with, all Christians must be girt
with. God desires truth, that is, sincerity, in the
inward parts. This is the strength of our loins ; and
it girds on all the other pieces of our armour, and
therefore is first mentioned. I know no religion
without sincerity. Some understand it of the doc¬
trine and the truths of the gospel: they should cleave
to us, as the girdle does to the loins. Jer. 13. 11.
This will restrain from all libertinism and licen¬
tiousness. as a girdle restrains and keeps in the
body. This is the Christian-soldier’s belt : ungirt
with this, he is unblessed.
[2. ] Righteousness must be our breast-plate. The
breast-plate secures the vitals, shelters the heart.
The righteousness of Christ, imputed to us, is our
breast-plate against the arrows of divine wrath.
The righteousness of Christ, implanted in us, is our
breast-plate to fortify the. heart against the attacks
which Satan makes against us. The apostle ex
plains this in 1 Thess. 5. 8. Putting on the breast¬
plate of faith and love. Faith and love include all
Christian graces : for by faith we are united to
Christ, and by love to our brethren. These will
infer a diligent observance of our duty to God ; and
a righteous deportment toward men, in all the of¬
fices of justice, truth, and charity.
[3.] .Resolution must be as the greaves tp out
legs; And their feet shod with the preparation of
the gospel of peace, v. 15. Shoes, or greaves of
brass, or the like, were formerly part of the milita
ry armour: (1 Sam. 17. 6.) the use of them was to
defend their feet against the gall-traps, and sharp
sticks, which were wont to be laid privily in the
way, to obstruct the marching of the enemy ; they
who fell upon them being unfit to march. The pre¬
paration of the gospel of peace, signifies a prepared
and resolved frame of heart, to adhere to the gospel,
and abide by it ; which will enable us to walk witfl
a steady pace in the way of religion, notwithstand¬
ing the difficulties and dangers that may be in it. It
is styled the gospel of peace, because it brings all
sorts of peace ; peace with God, with ourselves, and
with one another.
It may also be meant of that which prepares for
the entertainment of the gospel ; and that is repent¬
ance. With this our feet must be shod : for by
living a life of repentance, we are armed against
temptations to sin, and the designs of our great ene¬
my.
Dr. Whitby thinks this may be the sense of the
words ; “That ye may be ready for the combat, be
ye shod with the gospel of peace ; endeavour after
that peaceable and quiet mind which the gospel calls
for. Be not easily provoked, or prone to quarrel ;
but shew all gentleness, and all long-suffering to all
men ; and this will as certainly preserve you from
many great temptations and persecutions, as did
those shoes of brass the soldiers from those gall-
traps,” &c.
[4.] Faith must be our shield. Above all, or
chiefly, taking the shield of faith, v. 16. This is
more necessary than any of them. Faith is all in
all to us in an hour of temptation. The breast-plate
secures the vitals ; but with the shield we turn every
way. This is the victory over the world, even our
faith. We are to be fullv persuaded of the truth
of all God’s promises and threatenings ; such a faith
being of great use against temptations. Consider
faith, as it is the evidetice of things not seen, arid the
substance of things hoped for ; and it will appear to
be of admirable use for this purpose. Faith, as re¬
ceiving Christ, and the benefits of redemption, so
deriving grace from him, is like a shield, a sort of
universal defence. Our enemy the Devil is here
called the wicked one. He is wicked himself, and
he endeavours to make us wicked. His tempta¬
tions are called darts, because of their swift and un¬
discerned flight, and the deep wounds that thev give
to the soul ; fiery darts, by way of allusion to the
poisonous darts which were wont to inflame the
parts which were wounded with them, and there¬
fore were so called ; as the serpents with poisonous
stings are called fery serpents. Violent tempta¬
tions, by which the soul is set on fire of hell, are
the darts which Satan shoots at us. Faith is the
shield, with which we must quench these fiery
darts ; wherein we should receive them, and so
render them ineffectual, that thev may not hit us,
or at least that thev may not hurt us. Observe,
Faith, acted upon the word of God, and applying
666
EPHESIANS, VI.
that, acted ufion the grace of Christ, and improving I
that, quenelles the darts of temptations.
[5.] Salvation must be our helmet ; (n. 17.) that
is, Hope, which has salvation for its object ; so 1
Thess. 5. 8. The helmet secures the head. A good
hope of salvation, well founded, and well built, will
both purify the soul, and keep it from being defiled
by Satan : and it will comfort the soul, and keep it
from being troubled and tormented by Satan. He
would tempt us to despair ; but good hope keeps us
trusting in God, and rejoicing in liim.
[6.] The word of God is the sword of the Spirit.
The sword is a very necessary and useful part of a
soldier’s furniture. The word of God is very ne¬
cessary, and of great use to the Christian, in order
to his maintaining, and his succeeding in, the spiri¬
tual warfare. It is called the sword of the Spirit,
because it is of the Spirit’s inditing : and he renders
it efficacious and powerful, and sharper than a two-
edged sword. Like Goliath’s sword, none like that ;
with this we assault the assailants. Scripture-argu¬
ments are the most powerful arguments to repel a
temptation with. Christ himself resisted Satan’s
temptations with, It is written, Matt. 4. 1, 2, &c.
'This, being hid in the heart, will preserve from sin,
(Ps. 119. 11.) and will mortify and kill those lusts
and corruptions that are latent there.
[7.] Prayer must buckle on all the other parts
of our Christian armour, v. 18. We must join pray¬
er with all these graces, for our defence against
these spiritual enemies ; imploring help and assist¬
ance ol God, as the case requires : and we must
pray always. Not as though we were to do nothing
else but pray ; for there are other duties of religion,
and of our respective stations in the world, that are
to be done in their place and season : but we should
keep up constant times of prayer, and be constant
to them. W e must pray upon all occasions, and as
often as our own and others’ necessities call us to it.
We must always keep up a disposition to prayer;
and should intermix ejaculatory prayers with our
duties, and with common business. Though set and
solemn prayer may sometimes be unseasonable, (as
when other duties are to be done,) yet pious ejacu¬
lations can never be so. We must pray with all
prayer and supplication ; with all kinds of prayer,
public, private, and secret ; social and solitary ; so¬
lemn and sudden ; with all the parts of prayer ; con¬
fession of sin, petition for mercy, and thanksgivings
for favours received. We must pray in the Spirit ;
our spirits must be employed in the duty ; and we
must do it by the grace of God’s good Spirit. We
must watch thereunto , endeavouring to keep our
hearts in a praying frame ; and take all occasions,
and improve all opportunities, for the duty : we
must watch to all the motions of our own hearts to¬
ward the duty. When God says, Seek ye my face ;
our hearts must comply, Ps. 27. 8. This we must
do with all perseverance. We must abide by the
duty of prayer, whatever change there may be in
our outward circumstances ; and we must continue
i:i it as long as we live in the world. We must per¬
severe in a particular prayer ; not cutting it short,
when our hearts are disposed to enlarge, and there
is time for it, and our occasions call for it. We
must likewise persevere in particular requests, not¬
withstanding some present discouragements and re¬
pulses. And we must pray with supplication, not
for ourselves only, but for all saints ; for we are
members one of another. Observe, None are so
much saints, and in so good a condition in this world,
out they need our prayers ; and they ought to have
them.
The apostle passes hence to the conclusion of the
-'pistle.
19. And for me, that utterance may be
given unto me, that I may open my mouth
boldly, to make known the mystery of the
gospel, 20. For which I am an ambassador
in bonds; that therein I may speak boldly,
as I ought to speak. 21. But that ye also
may know my affairs, and how I do, Ty-
chicus, a beloved brother and faithful mi¬
nister in the Lord, shall make known to
you all things : 22. Whom I have sent
unto you for the same purpose, that ye
might know our affairs, and that he might
comfort your hearts. 23. Peace be to the
brethren, and love with faith, from God the
Father and the Lord Jesus Christ. 24.
Grace be with all them that love our Lord
Jesi^s Christ in sincerity. Amen.
Here,
I. He desires their prayers for him, v. 19. Hav¬
ing mentioned supplication for all saints, he puts
himself into the number. We must pray for all
saints; and particularly, for God’s faithful minis¬
ters. Brethren, pray for us, that the word of the
Lord may run and be glorified. Observe what it
is he would have them pray for in his behalf ; “ that
utterance may be given unto me; that I may be
enlarged from my present restraints, and so have
liberty to propagate the faith of Christ; that I may
have ability to express myself in a suitable and be¬
coming manner, and that I may open my mouth
boldly ; that I may deliver the whole counsel of
God, without any base fear, shame, or partiality.”
To make known the mystery of the gospel ; some
understand it of that part of the gospel which con¬
cerns the calling of the Gentiles, which had hither¬
to, as a mystery, been concealed. But the whole
gospel was a mystery, till made known by divine
revelation ; and it is the work of Christ’s ministers
to publish it. Observe, St. Paul had a great com¬
mand of language ; they called him Mercury, be¬
cause he was the chief speaker ; (Acts 14. 12.) and
yet he would have his friends ask of God the gift of
utterance for him. He was a man of great courage,
and often signalized himself for it; yet he would
have them pray that God would give him boldness.
He knew as well what to say as any man ; yet he
desires them to pray for him, that he may speak as
he ought to speak. The argument with which he
enforces his request, is, that for the sake of the gos¬
pel he was an ambassador in bonds, v. 20. He was
persecuted and imprisoned for preaching the gospel;
though, notwithstanding, he continued in the embas¬
sy committed to him by Christ; and persisted in
preaching it. Observe, 1. It is no new thing for
Christ’s ministers to be in bonds. 2. It is a hard
thing for them to speak boldly, when that is their
case. And, lnstlv, The best and most eminent mi¬
nisters have need of, and may receive advantage by,
the pravers of good Christians ; and therefore should
earnestly desire them.
Having thus desired their prayers,
II. He recommends Tvchicus unto them, v. 21,
22. He sent him with this epistle, that he might
acquaint them with what other churches were in¬
formed of, that is, how he did, and what he did ;
how he was used bv the Homans in his bonds ; and
how he behaved himself in his present circum¬
stances. It is desirable to good ministers, both that
their Christian friends should know their state, and
j likewise to be acquainted with the condition of their
friends ; for bv this means they may the better help
' each other in their prayers. And that he might
comfort their hearts : by giving such an account of
567
PHILIPPI A NS, 1.
their sufferings, of the cause of them, and of the
temper of his mind, and his behaviour under them,
as might prevent their fainting at his tribulations
and even minister matter of joy and thanksgiving
unto them. He tells them, that Tychicus was a be¬
loved brother , and faithful minister in the Lord.
lie was a sincere Christian, and so a brother in
Christ: he was a faithful minister in the work of
Christ ; and he was very dear to St. Paul : which
makes his love to these Christian Ephesians the
more observable, in that he should now part with
so good and dear a friend for their sakes, when his
company and conversation must have been peculiar¬
ly delightful and serviceable to himself. But the
faithful servants of Jesus Christ are wont to prefer
the public good to their own private or personal in¬
terests.
III. He concludes with his good wishes and pray¬
ers for them ; and not for them only, but for all the
brethren, v. 23, 24. His usual benediction was, grace
and peace : here it is, Peace be to the brethren , and
love with faith. By fieace we are to understand all
manner ot peace ; peace with God, peace with con¬
science, peace among themselves : and all outward
prosperity is included in the word ; as if he had said,
“ I wish the continuance and increase of all happi¬
ness to you.” And love with faith. This in part
explains what he means in the following verse by
grace : not only grace in the fountain, or the love
and favour of God; but grace in the streams, the
grace of the Spirit flowing rrbm that divine princi¬
ple ; faith and love including all the rest. It is the
continuance and increase of these that he desires for
them, in whom they were already begun. It fol¬
lows, from God the Father, &c. All grace and
blessings are derived to the saints from God, through
the merit and intercession of Jesus Christ our Lord.
The closing benediction is more extensive than
the former; for in this he prays for all true be¬
lievers at Ephesus, and every where else. It is the
undoubted character of all the saints, that they love
our Lord Jesus Christ. Our love to Christ is not
acceptable, unless it be in sincerity : indeed there
is no such thing as love to Christ, whatever men
may pretend, where there is not sincerity. The
words may be read, Grace be with all them who
love our Lord Jesus Christ in incorrufilion, who
continue constant in their love to him, so as not to
be corrufited out of it by any baits or seductions
whatsoever; and whose love to him -is uncorru/ited
by any opposite lust, or the love of any thing dis¬
pleasing to him. Grace, that is, the favour ot God,
and all good, (spiritual and temporal,) that is, the
product of it, is and shall be with all them who thus
iove our Lord Jesus Christ. And it is, or ought to
be, the desire and prayer of every lover of Christ,
that it may be so with all his fellow-Christians.
Amen, so be it
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
OF THE
EPISTLE OF ST. PAUL TO THE PHILIPPIANS.
Completed by Dr. JV. Harris.
l’HILIPPI was a chief city of the western part of Macedonia, rit /utpifot t»c MantJovU; w:a/c, Acts
16. 12. It took its name from Philip, the famous king of Macedon, who repaired and beautified it ;
and was afterward made a Homan colony. Near this place were the Campi Philifi/iici, remarkable for
the famous battles between Julius Cxsar and Pompey the Great ; and that between Augustus and An
tony on one side, and Cassius and Brutus on the other. But it is most remarkable among Christians fci
this epistle, which was written when Paul was firisoner at Rome, A. D. 62.
St Paul seems to have had a very particular kindness for the church at Philippi, which he himself had
been instrumental in planting ; and though he had the care of all the churches, he had, upon that ac¬
count, a particular fatherly tender care ot this. Those whom God has employed us to do any good to,
we should look upon ourselves both encouraged and engaged to study to do more good to. He looked
upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel
to nourish and nurse them up.
I. He was called in an extraordinary manner to preach the gospel at Philippi, Acts 16. 9. A vision ap¬
peared to Paul in the night ; There stood a man of Macedonia, and prayed him, saying, Come over
into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for
cairying on the good work which was begun among them, and building upon the foundation which was
laid.
568
PHILIPPIANS, I
II. At Philippi, he suffered hard things ; he was scourged, and put into the stocks ; (Acts 16. 33.) vet he
had not the less kindness for the place for the hard usage he met with th;re. We must never love our
friends the less for the ill treatment which our enemies give us.
III. T,.e beginnings of that church were very small ; Lydia was converted there, and the jailer, and a few
more : yet that did not discourage him. If good be not done at first, it may be done afterward ; and the
last works may be more abundant. We must not be discouraged by small beginnings.
IV. It seems, by many passages in this epistle, that this church at Philippi grew into a Jiourishing church ;
and, particularly, was very kind to St. Paul. He had reaped of their temporal things, and he made a
return in spiritual things. He acknowledges the receipt of a present they had sent him, ( ch . 4. 18.)
and that when no church communicated with him as concerning giving and' receiving besides ; (y. 15.)
and he gives them a prophet’s, an apostle’s reward, in this epistle, which is of more value than thousands
of gold and silver.
PH J LIPPI ANS, 1.
CHAP. I.
He begins with the inscription and benediction, v. 1, 2. He
gives thanks for the saints at Philippi, v, 3. . 6. He speaks
of his great affection and concern for their spiritual welfare,
(v. 7, 8. ) his prayers for them, (v. 9 . . 11.) his care to pre¬
vent their offence at his sufferings, (v. 12. . 20.) his readi¬
ness to glorify Christ by life or death ; (v. 21 . . 26.) and
then concludes with a double exhortation to strictness and
constancy, v. 27 . . 30.
1. JT^AUL and Timotheus, the servants
JL of Jesus Christ, to all the saints in
Christ Jesus who are at Philippi, with the
bishops and deacons : 2. Grace be unto you,
and peace, from God our Father, and from
the Lord Jesus Christ.
We have here the inscription and benediction.
Observe,
I. The persons writing the epistle — Paul and Ti¬
motheus. Though Paul was alone divinely inspired,
lie joins Timothy with himself, to express his own
humility, and put honour upon Timothy. They who
are aged, and strong, and eminent, should pay re¬
spect to, and support the reputation of, those who
are younger, and weaker, and of less note. The
servants of Jesus Christ ; not only in the common
relation of his disciples, but in the peculiar work of
the ministry, the high office of an apostle and evan¬
gelist. Observe, The highest honour of the great¬
est apostle, and most eminent ministers, is, to be the
servants of Jesus Christ ; not the masters of the
churches, but the servants of Christ. Observe,
II. 'Phe persons to whom it is directed.
1. To all the saints in Christ who were at Philip¬
pi. He mentions the church before the ministers,
because the ministers are for the church, and for
their edification and benefit ; not the churches for
the ministers, and for their dignity, dominion, and
wealth. Not for that we have dominion over your
faith , but c>v helpers of your joy, 2 Cor. 1. 24.
They are no., only the servants of Christ, but the
servants of the church for his sake. Ourselves your
servants for Jesus’ sake, 2 Cor. 4. 5.
Observe, 'Phe Christians here are called saints ;
set apart for God, or sanctified by his Spirit, either
by visible profession or real holiness. And they who
are not really saints on earth, will never be saints in
heaven. Observe, It is directed to all the saints, one
as well as another, even the meanest, the poorest,
and those of the least gifts. Christ makes no dif¬
ference ; the rich and the poor meet together in
him : and the ministers must not make a difference j
in their care and tenderness upon these accounts.*
W e must not have the faith of our Lord Jesus Christ
with respect of persons, James 2. 1. Saints in Christ
Jesus ; saints are accepted only by virtue of their
being in Christ Jesus, or as they are Christians. Out
of Christ the best saints will appear sinners, and un¬
able to stand before God.
2. It is directed to the ministers, or church-offi¬
cers ; with the bishops and deacons. The bishops or
elders, in the first place, whose office it was to teach
and rule ; and the deacons, or overseers of the poor,
who took care of the outward business of the house
of God ; the place, the furniture, the maintenance
\ of the ministers, and provision for the poor. These
: were all the offices which were then known in the
church, and which were of divine appointment. The
apostle, in the direction of his epistle to a Christian
church, acknowledges but two orders, which he
calls bishops and deacons. And whosoever shall
consider, that the same characters and titles, the
same qualifications, the same acts of office, and the
same honour and respect, are every where ascribed
throughout the New Testament to those who are
called bishops and presbyters, (as Dr. Hammond
and other learned men allow,) will find it difficult to
make them a different office or distinct order of
ministry in the scripture times.
III. Here is the apostolical benediction, (i>. 2.)
Grace be unto you, and peace, from God our Fa¬
ther, and from the Lord Jesus Christ. This is the
same, almost word for word, in all the epistles ; to
teach us, that we must not be shy of forms, though
we are not to be tied down to them, especially such
as are not scriptural. The only form in the Old
Testament is that of a benediction, (Numb. 6. 23—
26. ) On this wise ye shall bless the children of Is¬
rael, saying unto them. The Lord bless thee and
keep thee : the Lord make his face shine upon thee,
and be gracious unto thee : the Lord lift up the light
of his countenance upon thee, and give thee pea~e.
So in the New Testament, the good which is wished
is spiritual good, grace and peace ; the free favour
and good-will of God ; and all the blessed fruits and
effects of it : and that from God our Father, arid
from the Lord Jesus Christ ; jointly from them
both, though in a different way. Observe, 1. No
peace without grace. Inward peace springs from a
sense of divine favour. 2. No grace and peace but
from God our Father, the Fountain and Original
of all blessings ; the Father of lights, from whom
cometh down every good and perfect gift, James 1.
17. 3. No grace and peace from God our Father,
but in and through our Lord Jesus Christ. Christ,
as Mediator, is the Channel of conveyance of all
spiritual blessings to the church, and directs the dis¬
posal of them to all his members.
3. 1 thank my God upon every remem¬
brance of you, 4. (Always in every prayer
5G9
PHILIPPI AXS, I
of mine for you all making request with
toy,) 5. For your fellowship in the gospel,
from the first day until now, 6. Being con¬
fident of this very thing, that he who hath
begun a good work in von will perform it
until the day of Jesus Christ:
The apostle pr tceeds, after the inscription and
benediction, l<) thanksgiving for the saints at Philip¬
pi. He tells them what it was he thanked God for,
ip n their account. Observe here,
I. Paul remembered them : he bore them much in '
his th nights ; and though they were out of sight, and
ne w is at a distance from them, yet they were not out
of his mind : or, Upon every mention of you — 1^1 ?ra<rn
-rs uvdj. C/uZv. As he often thought of them, so he of¬
ten spakeof them, and delighted to hear them spoken
of. The very mention of them was grateful to him : it I
isapleasure to hear of the welfare of an absent friend.
II. He remembered them with joy. At Philippi
he was evil entreated ; there he was scourged and
put into the stocks, and for the present saw little of
the fruit of his labour; and yet he remembers Phi¬
lippi with joy. He looked upon his sufferings for
Christ as his credit, his comfort, his crown, and was
pleased at every mention of the place where he suf¬
fered. So far was he from being ashamed of them,
or loath to hear of the scene of his sufferings, that he 1
remembered it with joy.
III. He remembered them in firayer ; Always in
every firayer of mine for you all, v. 4. The best
remembrance of our friends, is, to remember them
at the throne of grace. Paul was much in prayer
for his friends, for all his friends, for these particu¬
larly. It should seem by this manner of expression,
that he mentioned at the throne of grace the seve¬
ral churches he was interested in, and concerned
for, particularly and by ljame. He had seasons of
prayer for the church at Philififii. God gives us
leave to be thus free with him ; though, for our com¬
fort, he knows whom we mean, when we do not i
name them.
IV. He thanked God upon every joyful remem¬
brance of them. Observe, Thanksgiving must have
a part in every prayer ; and whatsoever is the mat- ;
ter of our rejoicing, ought to be the matter of our
thanksgiving. What we have the comfort of, God |
must have the glory of. He thanked God, as well
as mad' requests with joy. As holy joy is the heart |
and soul of thankful praise, so thankful praise is the
lip and language of holy joy.
V. As in our prayers, so in our thanksgiving, we
must eye God as our God ; I thank my God. It
encourages us in prayer, and enlarges the heart in
praise, to see every mercy coming from the hand of
God, as our God. I thank my God ufion every re¬
membrance of you. We must thank our God for j
others’ graces and comforts, and gifts and usefulness, j
as we receive the benefit of them, and God receives
glory by them.
But what is the matter of this thanksgiving ?
1. He gives thanks to God for the comfort he had
in them ; (t>. 5.) for your fellowshi/i in the gospel,
from the first day until now. Observe, Gospel- j
fellowship is a good fellowship ; and the meanest
Christians have fellowship in the gospel with the :
greatest apostles ; for the gospel salvation is a com¬
mon salvation ; (Jude 3.) and they obtain like fire- \
ciowt faith with them, 2 Pet. 1. 1. They who sin¬
cerely receive and embrace the gospel, have fellow¬
ship in it from the very first day : a new-born
Christian, if he is true-born, is interested in all the
promises and privileges of the gospel from the first
day of his becoming such. Until now. Observe,
It is a great comfort to ministers, when they who i
begin well, hold on and persevere.
,Vol. VI. — 4 C
Some, by their fellowship in the ‘rospel, under¬
stand their liberality toward propagating of the gos¬
pel, and translate nuruvi*, not communion , butcowz-
munication. But comparing it with Paul’s thanks-
ghingon the account of other churches, it rather
seems to be taken more generally, for the fellowship
w hich they had, in faith and hope and holy love,
with all good Christians ; a fellow ship in gospel pro¬
mises, ordinances, privileges, and hopes; and this
from the first day until now.
2. For the confidence he had concerning them ;
(v. 6. ) Being confident o f this very thing, fee. Ob¬
serve, The confidence of Christians is the great com¬
fort of .Christians, and we may fetch matter of praise
from our hopes as well a,s from our joys; we must
give thanks not only for what we have the present
possession and evidence of, but for what we have
the future prospect of. Paul speaks with much
confidence concerring the good estate of others,
hoping well concerning them in the judgment of
charity, and being confident in the judgment of faith,
that ii they were sincere they should be happy.
That he who hath begun a good work in you, will
perform it unto the day of Jesus Christ. ’ A good
work among you — h iy.lv, so it mav be read : under¬
stand it in the general, of the planting of the church
among them. He who hath planted Christianity in
the world, will preserve it as long as the world
stands. Christ will have a church till the mysteiy
of God shall be finished, and the mystical body
completed. The church is built upon a rock , and
the gates o f hell shall not firtvail against it. But it
is rather to be applied to particular persons, and
then it speaks of the certain accomplishment of the
work of grace wherever it is begun.
Observe here, (1.) The work of grace is a good
work, a blessed work ; for it makes us good, and is an
earnest of good to us. It makes us like God, and fits
us for the enjoyment of God. That may well be call¬
ed a good work, which does us the greatest good.
(2.) herever ties good work is begun, it is of
God’s beginning ; lie lias begun a good work in you.
We could not begin it ourselves, for we are bv na¬
ture dead in trespasses and sins : and what can dead
men do toward raising themselves to life ; or how can
they begin to act, till they are enlivened in the same
respect in which they are said to be dead ? It is God
who quickens them who are thus dead, Eph. 2. I.
Col. 2. 13.
(3.) The work of grace is but begun in this life ;
it is not finished here; as long as we are in this
imperfect state, there is still something more to be
done.
(4.) If the same God who begins the good work,
did not undertake the carrying and finishing it, it
would lie for ever unfinished. He must perform it,
who began it.
(5.) We mav be confident, or well persuaded,
that God not only will not forsake, but that he will
finish and crown, the work of his own hands. For,
as for God, his work is perfect.
(6.) The work of grace will never be perfected trtl
the day of Jesus Christ, the dav of his appearance :
when he shall come to judge the world, and finish
his mediation, then this work will be complete, and
the top-stone will be brought forth with shouting.
We have the same expression, v. 10.
7. Even as it is meet for me to think this
of yon all, because I have you in my heart :
inasmuch as both in mv bonds, and in the
defence and confirmation of the gospel, ve
all are partakers of mv grace. 8. For (rod
is my record, how greatly T long after you
all in the bowels of Jesus Christ.
570
PHILIPPI ANS, I.
The apostle expresses the ardent affection he had
f r them, and his concern for their spiritual wel¬
fare ; (r. 7. ) I have you in my heart. He loved
them as his own soul, and they lay near his heart.
He th >;ight much of them, and was in care about
them. Observe,
1. Why he had them in his heart; Inasmuch as
Loth in my bonds, and in the defence and confirma¬
tion of the gospel , ye all are partakers of my grace ;
they had received benefit by him and bv his minis¬
try ; they were partakers of that grace of God which
bv him, and through his hands, was communicated '■
to them. This makes people dear to their ministers
— the r receiving benefit by their ministry. Or,
“ Ye are partakers of my grace, ye have joined with
me in d >ing and suffering.” They were partakers
of his affliction by sympathy and concern, and rea¬
diness to assist him. This he calls being partakers
of his grace: for they who suffer with the saints,
are, and shall be, comforted with them ; and they
shall share in the reward, who bear the'r part of
the burthen. He loved them because they adhered
to him in his bonds, and in the defence and confir¬
mation of the gospel : they were as ready to appear
in their places, and according to their capacity, for
the defence of the gospel, as the apostle was in his ;
and therefore he had them in his heart. Fellow -suf¬
ferers should be dear one to another ; they who
have ventured and suffered in the same good cause
of God and religion, should for that reason love one
another dearlv : or, because you have me at heart — j
on to y-i sv th nupSia J/aif. They distinguished
their respect to him, by adhering firmly to the doc¬
trine he preached, and readily suffering for it along
with him. The truest mark of respect towards our
ministers, is, receiving and abiding by the doctrine
they preach.
2. The evidence ul it ; It is meet for me to think
this of you all, because I have you in my heart. By
this it appeared that he had them in his heart, be¬
cause he had a good opinion of them, and good hopes
concerning them. Observe, It is very proper to
think the best of other people, and as well as we can
of them ; to suppose as well of them as the matter
will admit in all cases.
3. An appeal to God concerning the truth of this ;
(v. 8.) For Clod is my record, how greatly I long
after non all in the bowels of Jesus Christ: having
them in his heart, he longed after them ; either he
longed to see them, longed to hear from them, or he
longed for their spiritual welfare, and their increase
and improvement in knowledge and grace. He had
joy in them, (i\ 4.) because of the good he saw and
heard of among them : yet still he longed after them,
to hear of more of it among them ; and he longed
after them all ; not only those among them who
were witty and wealthy, but even the meanest and
poorest ; arid he longed greatly after them, or with
strong affection and great good-will ; and this in the i
bowels of Jesus Christ, with that tender concern
which Christ himself has, and has shewn to precious
souls. Paul was herein a follower of Christ, and all
good ministers should aim to be so. O the bowels
of compassion which are in Jesus Christ to poor
souls ! It was in compassion to them that he under¬
took their salvation, and put himself to so vast an
expense to compass it. Now, in conformity to the
example of Christ, Paul had a compassion for them,
and longed after them all in the bowels of Jesus
Christ. Shall not we pity and love those souls
whom Christ had such a love and pity for? For this
he appeals to God ; God is my record. It was an
inward disposition of mind that he expressed toward
them, which God only was Witness tr the sincerity
of, and therefore to him he appeals. “ Whether
vou know it or not, or are sensible o4 it, God, who
knows the heart, knows it.”
9. And this T pray, that your lovo may
abound yet more and more in knowle^o
and in all judgment; 10. That ye may
approve things that are excellent; that ve
may be sincere, and without offence, tVn
the day of Christ; 11. Being filled with
the fruits of righteousness, which are bv
Jesus Christ, unto the glory and praise of
God.
These verses contain the prayers he put up for
them. Paul often lets his friends know what it was
he begged of God for them, that they might know
what to beg for themselves, and be directed in their
own prayers ; and that they might be encouraged to
hope they should receive from God the quickening,
strengthening, establishing, comforting grace, which
so powerful an intercessor as Paul was, asked of
God for them. It is an encouragement to us, n>
know that we are prayed for by our friends, who
we have reason to think, have an interest at tin-
throne of grace. It was intended likewise for their
direction in their walk, and that thev might labour
to answer his prayers for them ; for by that it would
appear that God had answered them. Paul, in
praying thus for them, expected good coectming
them. It is an inducement to us to do unr dut'\
that we may not disappoint the expectations of
praying friends and ministers. He pravs,
1. That they might be a loving people, and that
good affections might abound among them ; That
your love might abound yet more and more. He
means it of their love to God, and one another,
and all men. Love is the fulfilling both of the law
and of the gospel. Observe, They who abound
much in any grace, have still need to abound more
and more ; because there is still something wanting
in it, and we are imperfect in our best attainments.
2. That they might be a knowing, judicious peo
pie; that love might abound in knowledge, and in
all judgment. It is not a blind love that will recom
mend us to God, but a love grounded upon know¬
ledge and judgment. We must love God, because
of his infinite excellence and loveliness ; and love
our brethren, because of what we see of the image
of God upon them. Strong passions, without know¬
ledge and a settled judgment, will not make us com¬
plete in the will of God, and sometimes do more hurt
than good. The Jews had a zeal of God, but not
according to knowledge, and were transported by it
to violence and rage, Rom. 10. 2. John 16. 2.
3. That they might be a discerning people. This
would be the effect of their knowledge and judg¬
ment ; That ye may approve the things which are
excellent ; {y. 10.) or, as it is in the margin, Tn/
the things which differ ; eic to itcxtydfnv vyac ra
pc,vr:t ; that we may approve the things which are
excellent upon the trial of them, and discern their
difference from other things. Observe, The truths
and laws of Christ are excellent things ; and it is
necessary that we everv one approve of them, and
esteem them such. We only need to try them, to
approve of them, and thev will easily recommend
themselves to anv searching and disc.erninir mind.
4. That they might he an honest, upright -hearted
people ; That ye may be sincere. Sincerttv is our
gospel-perfection, that in which we should have our
conversation in the world, and which is the glow
of all our graces. When the eye is single, when we¬
ave inward with God in what we do, are really what
we appear to he, and mean honestly ; then we are
sincere.
5. That thev mieht he an inoffensive people ;
that ye mav he without offence until the dan of
Christ : not apt to take offence ; and very cart ful not
571
PHILIPPI ANS, I.
‘o give offence to God or their brethren ; to live in
ull good conscience before God , (Acts 23. 1.) and to
exercise ourselves to huve always a conscience void
of offence toward God and toward men, Acts 24.
16. And we must continue to the end blameless,
that we may be presented so at the day of Christ.
' He will present the church without spot or wrinkle ; \
(Eph. 5. 27.) and / irisent believers faultless before j
the presence of his glory, with exceeding joy, Jude
r*
6. That they might be a fruitful, useful people ;
(v. 11.) Being filled with the fruits of righteousness, j
&c. From God is our fruit found, and therefore
from him it must be asked. The fruits of righteous- J
ness are the evidences and effects of our sanctifica¬
tion ; the duties of holiness springing from a renewed
heart, the root of the matter in us ; being filled with
them. Observe, They who do much good, should
si 11 endeavour to do more. The fruits of righteous¬
ness, brought forth for the glory of God and edifi¬
cation of his church, should really^?// us, and wholly
take us up. Fear not being emptied by bringing j
fordi the fruits of righteousness, for you will be
filled with them. These fruits are by Jesus Christ,
by his strength and grace, for without him we can
do nothing. He is the Root of the good olive, from
which it derives its fatness. We are strong in the
"■race which is in Christ Jesus, (2 Tim. 2. 1.) and
strengthened with might by his S/iirit ; (Eph. 3. 16.)
and they are unto the glory and p raise of God. We
must not aim at our own glory in our fruitfulness,
but at the firaise and glory of God ; that God may
be glorified in all things ; (i Pet. 4. 11.) and what¬
soever we do, we must do all to the glory of God, 1
Cor. 10. 31. It is much for the honour of God,
when Christians not only are good, but do good, and
abound in good works.
12. But I would ye should understand,
brethren, that the things which happened
unto me have fallen out rather unto the
furtherance of the gospel ; 1 3. So that my
bonds in Christ are manifest in all the pa¬
lace, and in all other places ; 14. And
many of the brethren in the Lord, waxing
confident by my bonds, are much more
bold to speak the word without fear. 15.
Some indeed preach Christ even of envy
and strife; and some also of good-will. 16.
The one preach Christ of contention, not
sincerely, supposing to add affliction to my
bonds : 1 7. But the other of love, knowing
that 1 am set for the defence of the gospel.
18. W hat then ? Notwithstanding, every
way, whether in pretence, or in truth,
Christ is preached ; and I therein do re¬
joice, yea, and will rejoice. 19. For I
know that this shall turn to my salvation
through your prayer, and the supply of the
Spirit of Jesus Christ, 20. According to
my earnest expectation and mv hope, that
in nothing I shall be ashamed, but that with
all boldness, as always, so now' also Christ
shall he magnified in my body, whether it
he by life, or by death.
We see here the care the apostle takes to prevent
their being offended at his sufferings. He was now
a prisoner at Rome ; this might be a stumbling-block
to those who had received the gospel by his minis¬
try. They might be tempted to think, If this doc¬
trine was indeed of God, God would not suffer one
who was so active and instrumental in preaching
and propagating it, to be thrown by as a despised
broken vessel. They might be shy of owning this
doctrine, lest they should be involved in the same
trouble themselves. Now, to take off the off: nee of
the cross, he expounds this dark and hard chapter
of his sufferings, and makes it very easy, intelligible,
and reconcileable to the wisdom and goodness of
God who employed him.
I. He suffered by the sworn enemies of the gospel,
who laid him in prison, and aimed at taking away
his life ; but they should not be stumbled at this, for
good was brought out of it, and it tended to the fur¬
therance of the gospel ; (t>. 12.) The things which
happened unto me, have fallen out rather unto the
urtherance of the gospel. A strange chymistry of
rovidence this, to extract so great a good out of so
great an evil, as the enlargement of the gospel by
the confinement of the apostle. “ I suffer trouble as
an evil-doer, even unto bonds ; but the word of God
is not bound, 2 Tim. 2. 9. They cannot imprison
the word of God ; that has its free course, though 1
am confined.” But how was this ?
1. It alarmed those who were without; (r. 13.)
“ My bonds in Christ, or for Christ, are manifest in
all the palace, and in all other places. The empe¬
ror, the courtiers, the magistrates, are convinced
that I do not suffer as an evil-doer, but as an honest
man, with a good conscience. They know that I
suffer for Christ, and not for any wickedness.” Ob¬
serve, (1.) Paul’s sufferings made him known at
court, where perhaps he would never have other¬
wise been known ; and might lead some of them to
inquire after the gospel for which he suffered, which
they might otherwise have never heard of. (2.)
When his bonds were manifest in the palace, they
were manifest in all other places. The sentiments
of the court have a great influence on the sentiments
of all people — Regis ad exemplum totus componitur
or bis.
2. It imboldened them who were within. As his
enemies were startled at them, so his friends were
heartened by them. Upright men shall be astonish¬
ed at this, and the innocent shall stir up himself
against the hypocrite. The righteous also shall
hold on his way, and he who hath clean hands shall
be stronger and stronger, Job 17. 8, 9. So it was
here; (v. 14.) Many of the brethren in the Lord
waxing confident by my bonds. The expectation
of trouble for their religion, in general, perhaps dis¬
heartened and discouraged them : but when they
saw Paul imprisoned for Christ, they were so far
from being deterred from preaching Christ, and
praising his name, that it made them the more bold ;
for they could gladly suffer in Paul’s company. If
they should be hurried from the pulpit tr. the prison,
they could be reconciled to it, because they would
be there in such good company. Besides, the com¬
fort which Paul had in his sufferings, his extraordi¬
nary consolations received from Christ in a suffering
state, greatly encouraged them. Thcv saw that
they who served Christ, served a good Master, who
could both bear them up and bear them cut, in their
sufferings for him. Waxing confident hi/ mu bonds.
rirro/SsT*?. They were more fully satisfied and pei-
suaded by what thev saw. Observe the power of
divine grace ; that which was intended by the ene¬
my to discourage the preachers of the gospel, was
over-ruled for their encouragement. And are much
more bold to.speak the word without far : they sec
the worst of it, and therefore are not afraid to ven¬
ture. Their confidence gave them courage, and theit
courage preserved them from the power of fear.
II. Paul suffered from false friends as well as from
enemies ; (v. 15, 16.) Some preach Christ even of
572
PHfUPPlANS, i.
envy and strife. The one {'.reach Christ of conten¬
tion, not sincerely. Now this would be a stumbling-
block. and discouragement to some, that there were
those who envjed Paul’s reputation in the churches,
and the interest he had among the Christians ; and
endeavoured to supplant and undermine him. They
were secretly pleased when he was laid up in prison,
that they might have the better opportunity to steal
away the people’s affections; and they laid them¬
selves out the more in preaching, that they might
gain t > themselves the reputation they envied him ;
Supposing to add affliction to my bonds : they thought
herebv to grieve his spirit, and make him afraid of
losing his interest; uneasy under his confinement,
and impatient for release. It is sad that there should
be men who profess the gospel, especially who
preach it, who are governed by such principles as
these ; who should preach Christ in spite to Paul,
and to increase the affliction of his bonds. Let us not
think it strange, if in these later and more degene¬
rate ages of the church there should be any such.
However, there were others who were animated
by Paul’s suffering to preach Christ the more vi-
e.riusly; Some also of good-will, and of love : from
sincere affection to the gospel, that the work might
not stand, while the workman was laid up. Know¬
ing that I am set for the defence of the gosfiel.
They knew that he was appointed to support and
propagate the gospel in the world, against all the
violence and opposition of its enemies; and were
afraid lest the gospel should suffer by his confine-
iin nt. This made them the more bold to preach the
word, and su/i/ily his lack of service to the church.
It is very affecting to see how easy the apostle was
in the midst of all ; {y. 18.) Notwithstanding every
way, whether in pretence or in truth , Christ is
Jin ached ; and I therein do rejoice, yea, and I will
rejoice. Note, The preaching of Christ is the joy
<t all who wish well to his kingdom among men.
Since it may tend to the good of many, we ought to
rej >icc in it, though it is done in pretence, and not
in reality. It is God’s prerogative to judge of the
trinciples men act upon ; this is out of our line.
3aul was so far from envying those who had liberty
to preach the gospel while he was under confine¬
ment, that he rejoiced in the preaching of it, even
by those who do it in pretence, and not in truth,
liow much more then should we rejoice in the
preaching of the gospel, by them who do it in truth,
yea though it should be with much weakness and
some mistake !
T wo things made the apostle rejoice in the preach¬
ing the gospel.
1. Because it tended to the salvation of the souls
of men ; ( v. 19.) I know that this shall turn to my
salvation. Observe, God can bring good out of evil ;
and what does not turn to the salvation of the mi¬
nisters, may yet, by the grace of God, be made to
turn to the salvation of the people. What reward
can they expect, who preach Christ out of strife
and envy and contention, and to add affliction to a
faithful minister’s b' nds; who preach in pretence,
and not in truth? And yet even this may turn to the
salv.itu n of others; and Paul’s rejoicing in it turned
to his salvation to- . This is one « f the things which
accompany salvation— to be able to rejoice that
Christ is pi cached, though it be to the diminution of
us : nd i ur n putatio . This ne b e spirit appeared
in J hn the B tp ist, at the first public preaching of
Christ; “ This my joy therefore is fulfilled. He
must increase, but I must decnase, John 3. 19, 50.
Let him shine, though I am obscured; and his glory
be exalted, th ugh up n my ruins.” Ofliers under¬
stand this expressi' n of the malice < f his enemies
being defeated, and contributing t- ward his deliver-
anct from his confinement; through your /leavers,
and the supply of the Spirit of Chnst. Note, What¬
ever turns to, our salvation, is by the supply oi fhe
aids and assistance of the Spirit of Christ ; and prat et
is the appointed means of fetching in that supply.
The prayers of the people may bring a supply of • he
Spirit to their ministers, to enable them in suffering,
as well as preaching the gospel.
2. Because it would turn to the glory of Christ;
(m 20.) where he takes occasion to mention his own
entire devotedness to the service and honour of
Christ, According to my earnest expectation and
hope, that in nothing I shall be ashamed, &.c. Here
observ e,
(1.) The great desire of every true Christian is,
that Christ may he magnified and gl< rified ; that
his name may be great, and his kingdom come.
(2.) They who truly desire that Christ may be
magnified, desire that he may lie magnified in their
body. They present their bodies a living sacr/fa ,
(Rom. 12. 1. ) and yield their members as instruments
of righteousness unto God, Rom. 6. 13. They are
willing to serve his designs, and lie instrumental to
his glory, with every member of their body, as well
as faculty of their soul.
(3.) It is much for the glory of Christ, that we
should serve him boldly, and not be ashamed of him:
with freedom and liberty of mind, and without dis¬
couragement. That in nothing I shull be ashamed,
but that with all boldness Christ may be magnified.
The boldness of Christians is the honour of Christ.
(4.) They who make Christ’s glory their desire
and design, may make it their expectation and hope.
If it be truly aimed at, it shall certainly be attained.
If in sincerity we pray, Father, glorify thy name,
we may be sure of the same answer to that prayer
which Christ had ; I have glorified it, and I will
glorify it again, John 12. 28.
(5.) They who desire Christ may be magnified in
their bodies, have a holy indifference whether it be
by life or by death. They refer it to him, which
way he will make them serviceable to his glon ,
whether by their labour or suffering ; by their dcii-
gence or patience ; by their living to his htw ur in
working for him, or dying to his honour in suffering
for him.
21. For to me to live is Christ, and to die
is gain. 22. But if I live in the flesh, this
is the fruit of my labour: yet what I shall
choose I wot not. 23. For I am in a strait
betwixt two, having a desire to depart, and
to be with Christ; which is far better: 24.
Nevertheless to abide in the flesh is more
needful for you. 25. And having this con¬
fidence,! know that I shall abide and con¬
tinue with you all for your furtherance and
joy of faith ; 26. That your rejoicing may
be more abundant in Jesus Christ for me
by my coming to you again.
We have here an account of the life and death of
blessed Paul : his life was Christ, and his death was
gain. Observe, 1. It is the undoubted character of
every good Christian, that to him to live is Christ.
The glory of Christ ought to he the end of our life,
the grace of Christ the principle of our life, and the
word of Christ the rule of it. The Christian life is
derived from Christ, and directed to him. He is
the Principle, Rule, and End ot it. 2. All those to
whom to live is Christ, to them to die will be gain :
it is great gain, a present gain, everlasting gain.
Death is a great loss to a carnal worldly man ; for
he loses all his comforts and all his hopes : but to a
good Christian it is gain, for it is the end of all his
weakness and misery, and the perfection of his com-
PHILIPPI ANS, I.
57.3
forts, and accomplishment of his hopes : it delivers
him from all the evils of life, and brings him to the
possession of the chiefest good. Or, To me to die is
gain, that is, “to the gospel as well as to myself,
which will receive a further confirmation by the seal
of my blood, as it had before by the labours of my
life.” So Christ would be magnified by his death,
v. 20. Some read the whole expression thus ; To
me, living and dying, Christ is gain ; “I desire no
nr .re, neither while I live nor when I die, but to win
Christ and be found in him.”
It might be thought, if death was gain to him, he
would be weary of life, and impatient for death.
N «, says he, (v. 22.) If I live in the flesh, this is the
fruit of my labour, that is, Christ is. He reckoned
his lab ur well bestowed, if he could be instrumen¬
tal to advance the honour and interest of the king¬
dom of Christ in the world. It is the fruit of my la¬
bour — if>yv — o per re firetium. It is worth
while for a good Christian and a good minister to
live in the world, as long as he can glorify God and
do good to his church. Yet what I shall choose I
wot not ; for lam in a strait betwixt two. It was a
blessed strait which Paul was in, not between two
evil things, but between two good things. David was j
in a strait by three judgments — sword, famine, and
pestilence : Paul was in a strait between two bless¬
ings — living to Christ, and being with him. Here j
we have him reasoning with himself upon the mat- J
ter.
I. His inclination was for death. See the power
of faith and of divine grace ; it can reconcile the
mind to death, and make us willing to die, though
death is the destruction of our present nature, and
the greatest natural evil. We have naturally an
aversion to death, but he had an inclination to it ; j
(r. 23. ) having a desire to defart, and to be with
Christ. Observe, 1. It is being with Christ, which j
makes a departure desirable to a good man. It is
not simply dying, or putting off the body ; it is not j
of itself and for its own sake a desirable thing : but j
it may be necessarily connected with something else, j
which may make it truly so. If I cannot be with i
Christ without departing, I shall reckon it desirable j
on that account to depart. Observe, 2. As soon as
ever the soul departs, it is immediately with Christ, j
This day shalt thou be with me in paradise, Luke j
23. 43. Absent from the body, and present with the
Lord, (2 Cor. 5. 8.) without any interval between.
Which is far better, aro\\~. yap xpeimv — very
much exceeding, or vastly preferable. They who
know the value of Christ and heaven, will readily j
acknowledge it far better to be in heaven than to be
in this world, to be with Christ than to be with any
creature ; for in this world we are compassed about
tion, farewell sorrow and death, for ever.
II. His judgment was rather to live a while longer j
in this world, for the service of the church ; (r. 24.)
Nevertheless to abide in the flesh is more needful for
you. It is needful for the church to have ministers ;
and faithful ministers can ill be spared, when the
harvest is plenteous and the labourers few. Observe,
They who have most reason to desire to depart,
should be willing to continue in the world as long as
God has any work for them to do. Paul’s strait was
not between living in this world and living in heaven ;
between these two there is no comparison : but his
strait was between serving Christ in this world and
enjoying him in another. Still it was Christ that his
heart was upon : though, to advance the interest of
Christ and his church, he chose rather to tarry
here, where he met with oppositions and difficulties,
and to deny himself for a while the satisfaction of
his reward.
And having thi « confidence, I know that I shall
abide and continue wi'h you all for your furtherance
and joy of faith, v. 25.’ Observe here’, 1. What a
great confidence Paul had in the Divine Providence,
that it would order all for the best to him. “ Hav¬
ing this confidence, that it will be needful for vou
that I should abide in the flesh, I know that I shall
abide.” 2. Whatsoever is best for the church, we
may be sure God will do. If we know what is need¬
ful for building up the body of Christ, we may cer¬
tainly know what will be for he will take care of
its interests, and do what is best, all things con¬
sidered, in every condition it is in. 3. Observe what
ministers are continued for ; for our furtherance and
joy of faith, our further advancement in holiness
and comfort. 4. What promotes our faith and joy
of faith, isverv much for our furtherance in the wav
to heaven. The more faith, the more joy, and the
more faith and joy, the more we are furthered in our
Christian course. 5. There is need of a settled mi¬
nistry, not only for the conviction and conversion of
sinners, but for the edification of saints, and their
furtherance in spiritual attainments.
That your rejoicing may be more abundant in
Jesus Christ for me, by my coming to you again, v.
26. They rejoice in the hopes of seeing him, and
enjoying his further labours among them. Observe,
(1.) The continuance of ministers with the church,
ought to be the rejoicing of all who wish well to the
church, and to its interests. (2. ) All our joys should
terminate in Christ. Our joy in good ministers
should be our joy in Christ Jesus for them ; for they
are but the friends of the Bridegroom, and are to be
received in his name, and for his sake.
27. Only let your conversation he as it
become th the gospel of Christ; that, whe¬
ther I come and see you, or else be absent,
I may bear of your affairs, that ye stand
fast in one spirit, with one mind, striving
together for the fail h of the gospel; 28.
And in nothing terrified by your adversa¬
ries; which is to them an evident token of
perdition, hut to you of salvation, and that
of God. 29. For unto you it is given in the
behalf of Christ, not only to believe on
him, but also to suffer for. his sake ; 30.
Having the same conflict which ye saw in
me, and now hear to be in me.
The apostle concludes the chapter with two ex¬
hortations.
I. He exhorts them to strictness of conversation ;
fin 27.) Only let your conversation be as becometh
the gospel of Christ. Observe, They who profess
the gospel of Christ, should have their conversation
as becomes the gospel, or in a suitableness and agree¬
ableness to it. Let it lie as becomes those who be¬
lieve gospel- truths, submit to gospel-laws, and de¬
pend upon gospel-promises ; and with an answer¬
able faith, holiness, and comfort. Let it be in all
respects as those who belong to the kingdom of Cod
among men, and are members and subjects of it. It
is an ornament to our profession, when our conver¬
sation is of a piece with it. That whether I come
and see you, or else be absent, I may hear of your
affairs. He had spoken in v. 26. of his coming to
them again, and had spoken it with some assurance,
though he was now a prisoner ; but be would not
have them build upon that. Our religion must not
be bound up in the hands of our ministers ; “Whe¬
ther I come or no, let me hear well of you, and do
you stand fast." Whether ministers come or no,
Christ is always at hand. He is nigh to us, never
far from us ; and hastens his second coming ; the
574
PHILIPPI ANS, II.
coming of the Lord draws nigh, James 5. 8. Let me
hear of you, that you stand June in one spirit, with
one mind striving together Jor the faith of the gospel.
Three things he desired to hear of them ; and they I
»re all such as beci me the gospel.
1. It becomes those who profess the gospel, to
trire for it, to me a holy violence in taking the king¬
dom of heaven. The faith of the gospel is the doc¬
trine of faith, or the religion of the gospel. There is
that in the faith of the gospel, which is worth striv¬
ing for. If religion is worth any thing, it is worth
every tiling. There is much opposition, and there
is need of striving. A man may sleep and go to hell ;
but he who will go to heaven, must look about him
and be diligent.
2. The unity and unanimity of Christians become
the gospel ; Strive together , not strive one with an¬
other : all of you must strive against the common
adversary. One spirit and one mind become the
gospel ; tor there is one Lord , one Jaith, one baptism.
There may be a oneness of heart and affection
among Christians, where there is diversity of judg¬
ment, and apprehensions about many things.
3. Steadfastness becomes the gospel ; Stand fast
in one spirit , with one mind. Be steadfast, and im¬
movable by any oppositk n. It is a shame to reli-
gii n when the professors of it are off and on, unfixed
in their minds, and unstable as water ; for they will
never excel. They who would strive for the faith
cf the gospel, must stand firm to it.
II. He exhorts them to courage and constancy in I
suffering ; (v. 28.) And in nothing terrifitd by your
adversaries. The professors of the gospel have all j
along met with adversaries, especially at the first
planting of Christianity. Our great care must be to
keep close to our profession, and be constant to it :
whatever oppositions we meet with, we must not be
frightened at them, considering that the condition of j
the persecuted is much better and more desirable
than the condition of the persecutors : for persecut¬
ing is an evident token of perdition ; they who op-
j ose the gospel of Christ, and injure the professors
of it, are marked out for ruin ; but being persecuted
is a token of salvation. Not that it is a certain mark ;
many In pocrites have suffered for their religion ;
but it is a good sign that we are in good earnest in
i cligicn, and designed forsalv ation, when we are ena¬
bled in a right mannerto suffer for the causeof Christ.
lr. 29. For to you it is given on the behalf of Christ,
not only to believe, but also to suffer for his name.
Here are two precious gifts given, and both on the
behalf of Christ. 1. To believe in him. Faith is
Cod’s gift on the behalf of Christ, who purchased
f< r us not only the blessedness which is the object of
faith, but the grace of faith itself: the ability and
disposition to believe is from God. 2. To suffer for
the sake of Christ, is a valuable gift too : it is a great
hone ur and a great advantage ; for we may be very
sen ceable to the glory of God, which is the end of
our creation, and encourage and confirm the faith of
others. And there is a great reward attending it too ;
Blessed are ye when men shall persecute you, for
great is your reward in heaven , Matt. 5.’ 11, 12.
And if we suffer with him. we shall also reign with
him, 2 Tim. 2. 12. If we suffer reproach and loss
tor Christ, we are to reckon it a great gift, and prize
it accordingly ; always provided webehave underour
sufferings with the genuine temper of the martyrs
and confessors ; (v. 30.) “ Having the same conflict
which ye saw in me, and now hear to be in me ; you
suffering in the same manner as you saw, and now
hear of me that I suffer.” It is not simply the suffer¬
ing, but the cause ; and not only the cause, but the
spirit, which makes the martyr. A man may suffer
in an ill cause, and then he suffers justly ; or in a
good cause, but with a wrong mind, and then his
sufferings lose their value.
CHAP. II.
The apostle proci eds to further i xl.ortat.’or.s to several duties .
to be liktmiiide (i, a i d low P -ri .cued, which he pi t sees from
the example of Christ ; (v. 1 . . 11.) to be diligt nt and seri¬
ous in the Christian course ; (v . 12, 13.) and to adoi n their
Christian profession ly several suitable (traces, v. )4.. 18.
He then conclude: wiib paiheului notice and eommei ela¬
tion of two good ministers, ’! imothy and Epaphroditus ;
whom he designed to send to then., v. 19 . . 20.
1. "g" F there be therefore any consolation
J. in Christ, if any comfort of love, if
any fellowship of the Spirit, if any how els
and mercies, 2. Fulfil ye my joy, that ye
may be like-minded, having the same love,
being of one accord, of one mind. A Let
nothing be done\ hi ough strife oi vain-gloiy;
but in lowliness of mind let each esteem
other better than themselve s. 4. Look not
every man on his own things, hut every
man also on ihe things of others. 5. Let
this mind be in you, which was also in
Christ Jesus: 6. ~\\ ho, being in the form
of God, thought it l.ot lobhery 1o be equal
with God : 7. But made himself of no re¬
putation, and took upon him the form of a
servant, and was made in the likeness of
men : 8. And being found in fashion as a
man, he humbled himself, and bee nme obe¬
dient unto death, even the death of the
cross. 9. Wherefore God also hath highly
exalted him, and given him a name which
is above every name : 10. rI hat at the name
of Jesus every knee should bow, of things
in heaven, and things in earth, and things
under the earth*, j 1 . _And that eveiy tongue
should confess that Jesus Christ is Lord, to
the glory of God \lhe Father.
The apostle proceeds in th:s chapter v In re be left
I off in the last, with further exlu rtatii i.s to Christian
duties. He presses them largely to tike-mu. di dr, css,
and lowly-mindedness, in c< nform ty to the example
of the Lord Jesus, the great Pattern of humility and
love. Where we may observe,
I. The great gospel-precept pressed upon us ; that
is, to love one another. This is the law i f Christ’s
kingdom, the lesson of his school, the lively i f his
family. This he represents, ( v. 2.) by being like-
minded, having the same love, being of one accord,
of one mind. We are of a like mii.d when we have
the same love. Christians should be one in affection,
whether they can be one in apprehension cr no.
This is always in their power, and alwavs their
duty, and is the likeliest way to bring them nearer
in judgment. Having the same love. Observe, The
same love that we are required to express to others,
others are < blised to express to us. Christian love
ought to be mutual love. Love, and yon shall be
loved. Being of one accord, and of one mind ; not
crossing and thwarting, or driving rn separate in¬
terests ; but unanimously agreeing in the g re at things
of God, and keeping the unity of the .S /.hit in other
differences. Heie observ e,
1. The pathetic pressing of the duty. He is very
importunate with them, knowing what an evidence
it is of our sincerity, and what a means of the pre-
| serration and edification rt the body of Christ. The
inducements to brotherly love are these :
j (1.) “ If there is any consolation in Christ. Have
PHILIPPI AN S, II
575
you experienced consolation in Christ ? F„\ iik-nce
that experience by loving one aiiutiwr. ” 1 lie sweet¬
ness we have found m tiic doctrine of Christ should
sweeten our spirits. Do we expect consolation in
Christ ? If we would not be disappointed, we must
love one another. If we have not consolation in
Christ, where else can we expect it ? They who
have an interest in Christ, have consolation in him ;
strong and everlasting consolation; (Heb. 6. 18. 2
Thess. 2. 16. ) and therefore ought to love one an¬
other.
(2.) “ Comfort of love. If there is any comfort
in Christian love, in God’s love to you, in your love
to God, or in your brethren’s love to us, in conside¬
ration of all this, be ye like-minded. If ye have
ever found that comfort, if ye would find it, if ye in¬
deed believe that the grace of love is a comfortable
grace, abound in it.”
(3.) “ Fellowship of the S/iirit. If there is such a
thing as communion with God and Christ by the
Spirit, such a thing as the communion of saints, by
virtue of their being animated and actuated bv one
and the same Spirit ; be ye like-minded : for Chris¬
tian love and like-mindedness will preserve to us our
communion with God, and with one another.”
(4.) “ Any bowels and mercies , in God and Christ,
toward you. If ye expect the benefit of God’s com¬
passions to yourselves, be ye compassionate one to
another. If there is such a thing as mercy to be
found among the followers of Christ ; if all who are
sanctified have a disposition to holy pity ; make it
appear this way.” How cogent are these arguments !
One would think enough to tame the most fierce,
and mollify the hardest, heart.
Another argument he insinuates, is the comfort it
would be to him ; Fulfil ye my joy. It is the joy of
ministers to see people like-minded, and living in
love. He had been instrumental in bringing them
to the grace-of Christ, and love of God. “Now,”
says he, “ if ye have found any benefit by your par¬
ticipation of the gospel of Christ, if ye have any
comfort in it, or advantage by it, fulfil the joy of
your poor minister who preached the gospel to you. ”
2. He proposes some means to promote it
(1.) Do nothing through strife and vain-glory, v.
3. There is no greater enemy to Christian love than
pride and passion. If we do things in contradiction
to our brethren, that is, doing them through strife ;
if we do them through ostentation of ourselves, that
is, doing them through vain-glory ; both are de¬
structive of Christian love, and kindle unchristian
heats. Christ came to slay all enmities ; therefore
let there not be among Christians a spirit of opposi¬
tion. Christ came to humble us, and therefore let
there not be among us a spirit of pride.
(2.) We must esteem others in lowliness of mind
better than ourselves ; be severe upon our own faults,
and charitable in our judgment of others ; be quick
in observing our own defects and infirmities, but
ready to overlook, and make favourable allowances
for, the defects of others. We must esteem the good
which is in others above that which is in ourselves ;
for we best know our own unworthiness and imper¬
fections.
(3.) We must interest ourselves in the concerns
of others, not in a way of curiosity and censorious¬
ness, or as busy-bodies in other men's matters, but in
Christian love and sympathy ; (p. 4.) Look not every
man on his own things, but every man also on the
things of others. A selfish spirit is destructive of
Christian love. We must be concerned not only for
our own credit, and ease, and safety, but for those of
others also ; and rejoice in the prosperity of others,
; s truly as in our own. We must love our neighbour
as ourselves, and make his case our own.
IT. Here is a gospel-pattern proposed to our imi¬
tation, and that is the example of our Lord Jesus
l| (’first ; Let this mind be in you, which was also m
Cnrist Jtttus, v. 5. Observe, -Christians must be
jj of Cnrist’* in. ltd. \\ e must bear a resemblance tu
his liter, it we would ha\e the benefit of his death.
; IJ we have not the Spirit <ij Christ, we are none of
1 /its, Korn. 8. 9. Now what was the mind of Christ?
He was eminently humble, and this is what we are
peculiarly to learn of him ; Learn of me, for lam
meek unci lowly in heart, Matt. 11. 29. If we were
lowly-minded, we should be like-minded ; and if we
were like to Cnrist, we should be lowly-minded.
We must walk in the same spirit and in the same
steps with the Lord Jesus, who humbled himself to
suffering and death for us ; not only to satisfv God’s
justice, and pay the price of our redemption, but to
set us an example, and that we might follow his
steps. Now here we have the two natures, and the
two states, of our Lord Jesus. It is observable, that
the apostle, having occasion to mention the Lord
Jesus, and the mind which was in him, takes the
hint to enlarge upon his person, and to give a parti¬
cular description of him. It is a pleasing subject,
and a gospel-minister needs not think himself out of
the way when he is upon it ; any fit occasion should
lie readily taken.
1. Here are the two natures of Christ : his divine
nature, and human nature.
(1.) Here is his divine nature ; Who being in the
form of God, ( y . 6. ) partaking of the Divine Nature,
as the eternal and only begotten Son of God. This
agrees with John 1. 1. In the beginning was the
Word, and the l Cord was with God: it is of the
same import with being the Image of the invisible
God, (Col. 1. 15.) and the Brightness of his glory,
and exfiress Image of his person, Heb. 1. 3. He
thought it no robbery to be equal with God ; did not
think himself guilty of any evasion of what did not
belong to him, or assuming another’s right. He
said, I and my Father are one, John 10. 50. It is the
highest degree of robbery for any mere man to pre¬
tend to be equal with God, or profess himself one
with the Father. This is for a man to rob God, not
in tithes and offerings, but of the rights of his (
head, Mai. 3. 8.
Some understand being in the form of God — tr
uo/iq* Of* v7rdf%u> v, of his appearance in a divine ma¬
jestic glory to the patriarchs, and the Jews, under
the Old Testament; which was often called the
glory, and the Shechinah. The word is used in such
a sense by the LXX, and in the New Testament ;
(Mark 16. 12.) He appeared to the two disciples, ir
Wipa — in another form : Matt. 17. 2. /utrt/u^p-
Ow6;i — he was transfigured before them. And, he
thought it no robbery to be equal with God ; he did
not greedily catch at, or covet and affect to appear
in that glory; He laid aside the majesty of his
former appearances, while he was here on earth ;
which is supposed the sense of the peculiar expres¬
sion, apTTzypw iyfoaLTo. Vid. Bishop Bull’s Def.
cap. 2. sect. 4. et alibi, and Whitbv in locum.
(2.) His human nature ; he was made in the like¬
ness of men, and found in fashion as a man. He was
really and truly' man; took part of our flesh and
blood ; appeared in the nature and habit of man.
And he voluntarily assumed human nature; it was
his own act, and by his own consent. We cannot
say that our participation of the human nature is so.
Herein he emptied himself; divested himself of the
honours and glories of the upper world, and of his
former appearance, to clothe himself with the rags
of human nature. He was in all things' like to us,
Heb. 2. 17.
2. Here are his two estates, of humiliation and
exaltation.
(1.) His estate of humiliation. He not only took
upon him the likeness and fashion of a man, but the
form of a servant, that is, a man of mean estate.
576
PHIL1PPIANS, II.
He was not only God's Servant whom he had chosen, |
out he came to minister to men, anil was among I
them as one who serveth in a mean and servile state, j
One would til nk that the Lord Jesus, if lie would
be a Man, should have been a Prince, and appeared
in splendour. But quite the contrary ; he took upon
him the form of a servant . He was brought up
meanly, probably work ng with his supposed father
at his trade. His whole life was a life of humiliation,
meanness, poverty, and disgrace ; he had not where
to lay his head, lived upon alms, was a Man of sor¬
rows, and acquainted with grief; did not appear
with external pomp, or any marks of distinction
from other men. This was the humiliation of his
life. But the lowest step of his humiliation was his
dying the death of the cross ; He became obedient to
death, even the death of the cross. He not only suf¬
fered, but was actually and voluntarily obedient ; he
obeyed the law which he brought himself under as
Mediator, and by which he was obliged to die ; I
have fower to lay down my life, and I have power
to take it again : this commandment have I received
of my Father, John 10. 18. And he was made under
the law. Gal. 4. 4. There is an emphasis laid upon
the manner of his dying, which had in it all the
circumstances possible which are humbling ; even
the death of the cross, a cursed, painful, and shameful
death ; a death accursed by the law ; Cursed is he
that hangelh on a tree : full of pain, the body nailed
through the nervous parts, (the hands and feet,) and
hanging with all its weight upon the cross ; and the
death of a malefactor and a slave, not of gfree-man ;
exposed as a public spectacle. Such was the conde¬
scension of the blessed Jesus.
(2. ) His exaltation ; Wherefore God also hath
highly exalted him. His exaltation was the reward
of his humiliation ; because he humbled himself, God
exalted him ; and he highly exalted him, Ctripuguurt,
raised him to an exceeding height. He exalted his
whole Person, the human nature as well as the di¬
vine ; for he is spoken of as being in the form of God,
as well as in the fashion of a man. As it respects
the divine nature, it could only be a recognizing his
rights, or the display and appearance of the glory
he had with the Father before the world was ; (John
17. 5.) not any new acquisition of glory ; and so the
Father himself is said to be exalted. But the pro¬
per exaltation was of his human nature, which alone
seems to be capable of it, though in conjunction with
the divine. His exaltation here is made to consist
in honour and power. In honour ; so he had a name
above every name ; a title of dignity above all the
creatures, men or angels. And in’ power, Every
knee must bow to him. The whole creation must be
in subjection to him ; things in heaven, and things
in earth, and things under the earth ; the inhabitants
of heaven and earth, the living and the dead. At
the name of Jesus ; not at the sound of the word, but
the authority of Jesus; all should pay a solemn ho¬
mage. And that every tongue should confess that
Jesus Christ is J^ord ; every nation and language
should publicly own the universal empire of the ex¬
alted Redeemer ; and that all power in heaven and
earth is given to him, Matt. 28. 18. Observe the
vast extent of the kingdom of Christ ; it reaches to
heaven and earth, and to all the creatures in each ;
to angels as well as men, and to the dead as well as
the living. To the glory of God the Father. Ob¬
serve, It is to the glory of God the Father, to confess
that Jesus Christ is Lord ; for it is his will, that all
men should honour the Son as they honour the Father,
John 5. 23. Whatever respect is paid to Christ, re¬
dounds to the honour of the Father ; He who re-
ceiveth me, recerveth him who sent me, Matt. 10. 40.
12. Wherefore, my beloved, as ye have
always obeyed, not as in my presence only,
but now much more in my absence, work
out your own salvation with fear and trem¬
bling;: 13. For it is God who worketh in
you both to will and to do of his good plea¬
sure.
He exhorts them to diligence and seriousness in
the Christian course ; Work out your own salva¬
tion. It is the salvation of our souls, (1 Pet. 1. 9.)
and our eternal salvation, (Heb. 5. 9.) and contains
; deliverance from all the evils sin had brought upon
us, and exposed us to ; and the possession of all good,
and whatsoever is necessarv to our complete and
final happiness. Observe, It concerns us above all
things to secure the welfare of our souls : whatever
becomes of other things, let us take care of our best
interests. It is our own salvation, the salvation of
our own souls. It is not for us to judge other people,
we have enough to do to look to ourselves ; and
though we must promote the common salvation,
(Jude 3.) as much as we can, yet we must upon no
account neglect our own. We are required to work
out our salvation, x.t'ripyd.fitT-tji. The word signifies
working thoroughly at a tiling, and taking true
pains. Observe, We must be diligent in the use of
all the means which conduce to our salvation. We
must not only work at our salvation, by doing some¬
thing now and then about it ; but we must work out
our salvation, by doing all that is to be done, and
persevering therein to the end. Salvation is the
great thing we should mind, and Set our hearts
upon ; and we cannot attain salvation without the
utmost care and diligence. He adds,
With fear and trembling, that is, with great care
and circumspection; “Tremble for fear lest you
miscarry and come short. Be careful to do every
thing in religion in the best manner ; and fear lest
under all your advantages you should so much, as
seem to come short,” He!). 4. 1. Fear is a great
guard and preservative from evil.
He urges this from the consideration of their rea¬
diness always to obey the gospel ; “ As ye have al¬
ways obeyed, not as in my presence only, but now
much more in my absence, v. 12. Ye have been al¬
ways willing to complv with every discovery of the
will of God ; and that in my absence as well as pre¬
sence. Ye make it appear, that regard to Christ,
and care of your souls, sway more with you than
any other mode of shewing respect whatsoever.”
They were not merely awed by the apostle’s pre¬
sence, but did it even much more in his absence.
“ And because it is God who worketh in you, do ye
work out your salvation ; for it is God who worketh
in you. Work, for he worketh.” It should encour¬
age us to do our utmost, because our labour shah
not be in vain. God is readv to concur with his
I grace, and assist our faithful endeavours. Observe,
Though we must use our utmost endeavours in
working out our salvation, yet still we must go forth,
and go on, in a dependence upon the grace of God.
His grace works in us in a way suitable to our natures,
and in concurrence with our endeavours ; and the
operations of God’s grace in us arc so far from ex¬
cusing, that they are intended to qliicken and en¬
gage, our endeavours. And work out your salvation
with f ar and trembling, for he worketh in you.
All our working depends upon his working in us.
“ Do not trifle with God by neglects and delays,
lest you provoke him to withdraw Ins help, and all
your endeavours prove in vain. Work with fear,
for he works of his good pleasure ; to will and to
do : he gives the whole ability.” It is the grace of
God which inclines the will to that which is good ;
and then enables us to perform it, and to act accord¬
ing to our principles. Thou hast wrought all our
works in us, Isa. 26. 12. Of his good pleasure. As
577
PHILIPPIAN S, II.
there is no strength in us, so there is no merit in us.
As we cannot act without God's grace, so we can¬
not claim it, or pretend to deserve it. God’s good
will to us, is the cause of his good work in us ; and
he is under no engagements to his creatures, but
those of his gracious promise.
H. Do all things without murmurings
and disputings ; 1 5. That ye may be blame¬
less and harmless, the sons of God, without
rebuke, in the midst of a crooked and per¬
verse nation ; among whom ye shine as
lights in the world: 16. Holding forth the
word of life; that I may rejoice in the day
of Christ, that I have not run in vain, nei¬
ther laboured in vain. 17. Yea, and if 1
be offered upon the sacrifice and service of
your faith, 1 joy, and rejoice with you all.
1 8. For the same cause also do ye joy, and
rejoice with me.
The apostle exhorts them in these verses to adorn
their Christian profession by a suitable temper and
behaviour, in several instances.
1. By a cheerful obedience to the commands of
God ; (v. 14. ) “ Do all things, do your duty in every
branch of it, without murmurings. Do it, and do
not find fault with it. Mind your work, and do not
quarrel with it.” God’s commands were given to
be obeyed, not to be disputed. This greatly adorns
our profession, and shews we serve a good Master,
whose service is freedom, and whose work is its own
reward.
2. By peaceableness, and love one to another.
“Do all things without dis/iutings, wrangling, and
debating one with another ; because the light of
truth and the life of religion are often lost in the
heats and mists of disputation.
3. By a blameless conversation towards all men ;
(v. 15.) “ That ye may be blameless and harmless,
the sons of God, without rebuke ; that ye be not in¬
jurious to any in word or deed, and give no just oc¬
casion of offence.” We should endeavour not only
to be harmless, but to be blameless ; not only not to
do hurt, but not to come under the just suspicion of
it. Blameless and sincere ; so some read it. Blame¬
less before men, sincere toward God. The sons of
God. It becomes them to be blameless and harm¬
less, who stand in such a relation, and are favoured
with such a privilege. The children of God should
differ from the sons of men. Without rebuke —
Momus was a carping deity among the
Greeks, mentioned by Hesiod and Lucian, who did
nothing himself, and found fault with every body
and every thing. From him all carpers at other
men, and rigid censurers of their works, were called
Momi. The sense of the expression is, “Walk so
circumspectly, that Momus himself may have no oc¬
casion to cavil at you, that the severest censurer may
find no fault with you.” We should aim at it, and
endeavour it, not only to get to heaven, but to get thi¬
ther without a blot ; and, like Demetrius, to have a
good report of all men, and of the truth, 3 John 12.
In the midst of a crooked and perverse generation ;
that is, among the heathens, and those who are
without. Observe, Where there is no true religion,
little is to be expected but crookedness and per¬
verseness; and the more crooked and perverse
others are, among whom we live, and the more
apt to cavil, the more careful we should be to keep
ourselves blameless and harmless. Abraham and
Lot must not strive, because the Canaanite and Pe-
rizzite dwelt in the land, Gen. 13. 7. Among whom
ye shine as lights in the world. Christ is the Light
Vol. vi. — 4 D
of the world, and good Christians are lights in the
world. When God raises up a good man in any
place, he sets up a light ih that place. Or it may
be read imperatively ; Among whom shine ye as
lights: Compare Matt. 5. 16. Let your light so
shine before men. Christians should endeavour no*
only to approve themselves to God, but to recom
mend themselves to others, that they ?nay also glo
rify God. They must shine as well as be sincere.
Holding forth the word of life, v. 16. The gos¬
pel i-> called the word of lije, because it reveals and
proposes to us eternal life through Jesus Christ.
Life and immortality are brought to light by the
gospel , 2 Tim. 1. 10. It is our duty not only to hold
fast, but to hold forth, the word of life ; not only to
hold it fast for our own benefit, but to hold it forth
lor the benefit of others ; to hold ft forth, as the can¬
dlestick holds forth the candle, which makes it ap¬
pear to advantage all around, or as the luminaries
of the heavens, which shed their influence far and
wide. This Haul tells them would be his joy ; that
I may rejoice in the day of Christ ; not only rejoice
in your steadfastness, but in your usefulness. He
would have them think his pains well bestowed,
and that he had not run in vain, nor laboured in
vain.
Observe, (1.) the work of the ministry requires
the putting forth of the whole man : all that is with¬
in us is little enough to be employed in it ; as in run¬
ning and labouring. Running denotes vehemence
j and vigour, and continual pressing forward ; labour
i ing denotes constancy, and close application.
(2.) It is a great joy to ministers, when they per¬
ceive that they have not run in vain, nor laboured
i in vain ; and it will be their rejoicing in the day of
: Christ, when their converts will be their crown.
! What is our hope, or joy, or crown of rejoicing/
Are not even ye in the presence of our Lord Jesus
Christ at his coming? For ye are our glory and
joy. 1 Thess. 2. 19.
Fhe apostle not only ran and laboured for them
with satisfaction, but shews that he was ready to
suffer for their good ; ( v . 17. ) Yea , and if I be offered
upon the sacrifice and serxnce of your faith ; I joy
and rejoice with you all. He could reckon himself
happy, if he could promote the honour of Christ,
the edification of the church, and the welfare of the
souls of men ; though it were not only by hazarding,
but by laying down, his life : he could willingly be
a sacrifice at their altars, to serve the faith of God’s
elect. Could Paul think it worth while to shed his
blood for the service of the church ; and shall we
think much to take a little pains ? Is not that worth
our labour, which he thought worth his life i If I
be offered, or poured out as the wine of the drink-
offerings, o-rtv<S't./j.du, 2 Tim. 4. 6. I am r.ow ready
to be offered. He could rejoice to seal his doctrine
with his blood ; (z>. 18.) For the same cause also do
ye joy and rejoice with me. It is the will of God that
good Christians should be much in rejoicing ; and
they who are happy in good ministers, have a great
deal of reason to joy anti rejoice with them. If the
minister loves the people, and is willing to spend
and be spent for their welfare, the people have rea
son to love the minister, and to joy and rejoice with
him.
19. But I trust in the Lord Jesus to send
Timotheus shortly unto you. that 1 also
may be of good comfort when I knovv your
state. 20. For T have no man like-minded,
who will naturally care for your state. 21.
For all seek their own, not the things which
are Jesus Christ’s. 22. Bui ye know tne
proof of him, that, as a son with the father,
PITILIPPI ANS. II.
he hath served me with the gospel. 23.
Him therefore I hope to send presently, so
soon as 1 shall see how it will go with me.
24. But I trust in the Lord that 1 also my
self shall come shortly. 25. Yet 1 supposed
it necessary to send to you Epaphroditus,
my brother, and companion in labour, and
fellow-soldier, but your messenger, and him
that ministered to my wants. 26. For he
longed after you all, and was full of heavi¬
ness, because that ye had heard that he had
been sick. 27. For indeed he was sick, nigh
unto death : l*it God had mercy on him ;
and not on him only, but on me also, lest
1 should have sorrow upon sorrow. 28. I
sent him therefore the more carefully, that
when ye see him again, ye may rejoice,
and that I may be the less sorrowful. 29.
Receive him therefore in the Lord with all
gladness; and hold such in reputation: 30.
Because for the work of Christ he was nigh
unto death, not regarding his life, to supply
your lack of service toward me.
St. Paul takes particular notice of two good mi¬
nisters ; for though he was himself a great apostle,
and laboured more abundantly than they all, yet he
took all occasions to speak with respect of those who
were far his inferiors.
I. He speaks of Timothy, whom he intended to
send to the Philippians, that he might have an ac¬
count of their state. See Paul’s care of the churches,
and the comfort he had in their well-doing. He
was in pain, when he had not heard of them a good
while, and therefore would send Timothy to in¬
quire, and bring him an account ; For I have no
man like-minded, voho will naturally care for your
state. Timothy was a non:such. There were, no
doubt, many good ministers, who were in care for
the souls of those for whom they preached ; but
none compatible to Timothy ; a man of an excel¬
lent spirit and tender heart ; who will naturally care
for your state. Observe, It is best with us, when
our duty becomes in a manner natural to us. Timo¬
thy was a genuine son of blessed Paul, and walked
in the same spirit and the same ste/is. Naturally,
that is, sincerely, and not in pretence only : with a
willing heart and upright view, so agreeably to the
make of his mind. Note, 1. It is the duty of minis¬
ters to care for the state of their people, and be con¬
cerned for their welfare ; I seek not your’s, but you,
2 Cor. 12. 14. 2. It is a rare thing to find one who
does it naturally : such a one is remarkable, and dis¬
tinguished among his brethren.
All seek their own, not the things which are Jesus
Christ’s, v. 21. Did Paul say this in haste, as David
said, All men are liars? Ps. 116. 11. Was there so
general a corruption among ministers so early, that
there was not one among them, who cared for the
state of their people? We must not understand it
so : he means the generality ; all, either the most,
or all in comparison of Timothy. Note, Seeking
our own interest, with the neglect of Jesus Christ,
is a very great sin, and very common among Chris¬
tians and ministers. We are apt to prefer our own
credit, ease, and safety, before truth, holiness, and
duty ; the things of our own pleasure and reputation
before the things of Christ’s kingdom, and his ho¬
nour and interest in the world : but Timothy was
none of those.
Ye know the proof of him, v. 22. Timothy was a
man who had been tried, and had made full fire f
of his ministry, (2 Tim. 4. 5.) and was faithful in
all which befell him. All the churches with whom
he had acquaintance, knew the Jiroof of him. He
was a man as good as he seemed to be ; and served
Christ so as to be acceptable to God, and approved
of men, Rom. 14. 18. “ Ye not only know the name
of him, and the face of him, but the proof of him,
and have experienced his affection and fidelity in
your service : that, as a son with a father, he hath
served me in the gospel .” He was Paul’s assistani
in many places where he preached, and served with
him in the gospel with all the dutiful respect which
a child pays to a father, and with all the love mid
cheerfulness with which a child is serviceable to his
father. Their ministrations together were with
great respect on the one side, and great tenderness
and kindness on the other — An admirable example
to elder and younger ministers, joined together in
the same service.
Paul designed to send him shortly ; Him therefore
I hope to send presently, as soon as I shall see how
it will go with me, v. 23. He was now a prisoner,
and did not know what would be the issue ; but, ac¬
cording as it turned, he would dispose of Timothy.
Nay, he hoped to come himself ; ( v . 24.) But I trust
in the Lord, that I also myself shall come shortly.
He hoped he should soon be set at liberty, and be
able to give them a visit. Paul desired his hhertv,
not that he might take his pleasure, but that he
might do good. I trust in the Lord. He expresses
his hope and confidence of seeing them, with a hum¬
ble dependence and submission to the divine will ;
(1 Cor. 4. 19.) But I will come to you shortly, if the
Lord will, James 4. 15. For that ye ought to say.
If the Lord will, we shall live, or do this and that ;
so Acts 18. 21. and Heb. 6. 3.
II. Concerning Epaphroditus, whom he calls his
brother, and companion in labour, and fellow-sol¬
dier, his Christian brother, to whom he bore a ten¬
der affection, his companion in the work and suffer¬
ings of the gospel, who submitted to the same labours
and hardships with himself, — and their messenger,
one who was sent by them to him ; probably, to con¬
sult him about some affairs relating to their church,
or to bring a present from them for his relief ; for he
adds, and him who ministered to my wants. He
seems to be the same who is elsewhere called Epa-
phras. Col. 4. 12. He had an earnest desire to come
to them, and Paul was willing he should. It seems,
1. Epaphroditus had been sick ; They had heard,
that he had been sick, v. 26. And indeed he was sick
nigh unto death, v. 27. Sickness is a calamity com¬
mon to men, to good men and ministers. But why
did not the apostle heal him, who was indued with
a power of curing diseases, as well as raising the
dead ? Acts 20. 10. Probably, because that was in¬
tended as a sign to others, and to confirm the truth
of the gospel, and therefore needed not be exercised
one towards another. These signs shall follow them
who be/iei’e ; they shall lay hands on the sick, and
they shall recover, Mark 16. 17, 18. And perhaps
they had not that power at all times, and at their
discretion, but only when some great end was to be
served by it, and when God saw fit. It was preper
to Christ, who had the Spirit above measure,
2. The Philippians were exceedingl v sorry to hear
of his sickness. They were full of heaviness, as
well as he, upon the tidings of it : for he was one, it
seems, whom they had a particular respect and af¬
fection for, and thought fit to choose out to send to
the apostle.
3. It pleased God to recover and spare him : but
God had mercy on him, v. 27. The apostle nwis it
is a great mercy to h’mself, as well as to Eprt hr- -
ditus and others. Though the church was h’e-serl
at that time with extraordinary gifts, they could
570
PHILIPPIANS, III.
even then ill spare a good minister. He was sensibly
touched with the thoughts of so great a loss ; Lest I
should have sorrow ufon sorrow ; that is, “Lest,
beside the sorrow of my own imprisonment, I should
have the sorrow of his death.” Or perhaps some
other good ministers had died lately; which had
been a great affliction to him : and it this had died
now, it would have been a fresh grief to him, and
sorrow added to sorrow.
4. Epaphroditus was willing to make a visit to the
Philippians, that he might be comforted with those
who had sorrowed for him when lie was sick ; “ That
when ye see him again, ye may rejoice ; (y. 28.) that
ye may yourselves see how well he is recovered, and
what reason ye have for thankfulness and joy upon
his account.” He gave himself the pleasure of
comforting them by the sight of so dear a friend.
5. Paul recommends him to their esteem and af¬
fection ; “ Receive him therefore in the Lord with all
gladness, and hold such in refutation : account such
men valuable, who are zealous and faithful, and let
them be highly loved and regarded. Shew yourjoy
and respect by all the expressions of hearty affec¬
tion and good opinion. ” It seems, he had caught his
illness in the work of God ; It was for the work of
Christ that he was nigh to death, and to stiffly their
lack of service to him. The apostle does not blame
him for his indiscretion in hazarding his life, but
reckons they ought to love him the more upon that
account. Observe, (1.) They who truly love Christ,
and are hearty in the interests of his kingdom, will
think it very well worth their while to hazard their
health and life, to do him service, and promote the
edification of his church. Observe, (2. ) They were
to receive him with joy, as newly recovered from
sickness. It is an endearing consideration to have
our mercies restored to us after danger of removal ;
and should make them the more valued and im¬
proved. What is given us in answer to prayer,
should be received with great thankfulness and joy.
CHAP. III.
He cautions them against judaizing seducers; (v. I..3.)
and proposes his own example: and here he enumerates
the privileges of his Jewish state which he rejected, (v.
4 . . 3.) describes the matter of his own choice, (v. 9 . . 16.)
and closes with an exhortation to beware of wicked men,
and to follow his example, v. 17 . . 21.
1. IN ALLY, my brethren, rejoice in
JL the Lord. To write the same things
to you, to me indeed is not grievous, but for
you it is safe. 2. Beware of dogs, beware
of evil-workers, beware of the concision.
3. For we are the circumcision, who wor¬
ship God in the Spirit, and rejoice in Christ
Jesus, and have no confidence in the flesh :
It seems, the church of the Philippians, though a
faithful and flourishing church, was disturbed by the
judaizing teachers, who endeavoured to keep up the
la’ll! of Moses, and mix the observances of it with the
doctrine of Christ and his institutions. He begins
the chapter with warnings against these seducers.
1. He exhorts them to rejoice in the Lord ; (y. 1.)
to rest satisfied in the interest they had in him, and
the benefit they hoped for by him. It is the charac¬
ter and temper of sincere Christians to rejoice in
Christ Jesus. The more we take of the comfort of
our religion, the more closely we shall cleave to it :
the more we rejoice in Christ, the more willing we
shall be to do and suffer for him, and the less dan¬
ger we shall be in of being drawn away from him.
The joy of the Lord is our strength, Neh. 8. 10.
2. He cautions them to take heed of those false
teachers ; To write the same things to you, to me in
deed is not grievous, but for you it is safe ; that is,
the same things which I have already preached tr
you ; as it he had said, “ What has been presented
to your ears, shall be presented to your eyes : what
I have spoken formerly shall now be written ; to
shew that I am stiil of the same mind. To me in¬
deed is not grievous. ” Observe, ( 1. ) Ministers must
not think any thing grievous to themselves, which
they have reason to believe is safe and edifying to
the people. Observe, (2.) It is good for us often to
hear the same truths, to revive the remembrance
and strengthen the impression of things of import¬
ance. It is a wanton curiosity to desire always to
hear some new thing.
It is' a needful caution he here gives; Beware of
dogs, v. 2. The prophet calls the false prophets
dumb dogs; (Isa. 56. 10. ) to which the apostle here
seems to refer. Dogs, for their malice against the
faithful professors of the gospel of Christ, barking at
them and biting them. They cried up good works
in opposition to the faith of Christ ; but Paul calls
them evil workers: they boasted themselves to be
of the circumcision ; but he calls them the concision :
they rent and tore the church of Christ, and cut it
to pieces ; or contended for an abolished rite, a mere
insignificant cutting of the flesh.
3. He describes true Christians, who are indeed
the circumcision, the spiritual circumcision, the pe¬
culiar peopjeof God, who are in covenant with him,
as the Old Testament Israelites were ; We are the
circumcision, who worshif God in the sfirit, and re¬
joice in Christ Jesus, and have no confidence in the
flesh. Here are three characters: (1.) They wor¬
shif fed in the sfirit, in opposition to the carnal or¬
dinances of the Old Testament, which consisted in
meats and drinks and divers washings, ike. Chris¬
tianity takes us off from these things, and teaches us
to be inward with God in all the dudes of religious
worship. We must worshif God in sfirit, John 4.
24. I he work of religion is to no purpose, any fur¬
ther than the heart is employed in it. Whatsoever
we do, we must do it heartily as unto the Lord ; and
we must worship God in the strength And grace of
the divine Spirit, which is so peculiar to the gospel-
state, which is the ministration of the Sfirit, 2 Cor.
3. 8. (2.) They rejoice in Christ Jesus, and not in
the peculiar privileges of the Jewish church, or what
answers to them in the Christian church — mere out¬
ward enjoyments and performances. They rejoice
in their relation to Christ, and interest in him. God
made it the duty of the Israelites to rejoice befc-. e
him in the courts of his house; but now that the sub¬
stance is come, the shadows are done awav, and we
are to rejoice in Christ Jesus only. (3.) They have
no confidence in the flesh, those carnal ordinances
and outward performances. We must betaken off
from trusting in our own bottom, that we may build
only on Jesus Christ, the everlasting Foundation.
Our confidence, as well as our joy, is proper to him.
4. Though I might also have confidence
in the flesh. If any other man thinketh
that he hath whereof he might trust in the
flesh, I more: 5. Circumcised the eighth
day, of the stock of Israel, of the tribe of
Benjamin, a Hebrew of the Hebrews; as
touching the law, a Pharisee ; 6. Conrern-
ing zeal, persecuting the church ; touching
the righteousness which is in the law,
blameless. 7. But what tilings were g. .in
to me, those I counted loss for Christ. 8.
\ ea doubtless, and I count all things but
oss for the excellency of the knowledge of
Christ Jesus my Lord : for whom [ have
580
PHILIPPI ANS, III.
suffered the loss of all things, and do count
them but dung, that I may win Christ.
The apostle here proposes himself for an example
of trusting in Christ only, and not in his privileges
as an Israelite.
I. He shews what he had to boast of as a Jew and
a Pharisee. Let none think that the apostle despised
these things, (as men commonly do,) because he had
them not himself to glor*' in. No, if he would have
gloried and trusted in the flesh, he had as much
cause to do so as any man ; If any other man thinketh
that he hath whereof to trust in the Jtesh, I more , v.
4. He had as much to boast of as any Jew of them
all. 1. His birth-right privileges. He was not a
proselyte, but a native Israelite ; of the stock of Is-
rael. And he was of the tribe of Benjamin , in which
tribe the temple stood, and which adhered to Judah
when all the other tribes revolted. Benjamin was
the father’s darling, and this was a favourite tribe.
A Hebrew of the Hebrews, an Israelite on both sides,
by father and mother, and from one generation to
another ; none of his ancestors had matched with
Gentiles. 2. He could boast of his relation to the
church and the covenant, for he was circumcised the
eighth day ; he had the token of God’s covenant in
his flesh, and was circumcised the very day which
God had appointed. 3. For learning, he was a
Pharisee, brought up at the feet of Gamaliel, an
eminent doctor of the law : and was a scholar learned
in all the learning of the Jews ; taught according to
the fierfect manner of the law of the fathers, Acts
22. 3. He was a Pharisee, the son of a Pharisee,
(Acts 23. 6.) and after the most strict sect of his re¬
ligion, lived a Pharisee, Acts 26. 5. 4. He had a
blameless conversation ; touching the righteousness
which is of the law, blameless: as far as the Phari¬
sees’ exposition of the law went, and as to the mere
letter of the law, and outward observance of it, he
could acquit himself from the breach of it, and could
not be accused by any. 5. He had been an active
man for his religion. As he made a strict profession
of it, under the title and character of a Pharisee, so
he persecuted those whom he looked upon as ene¬
mies to it. Concernin g zeal, persecuting the church.
6. He shewed that h; was in good earnest, though
he had a zeal without Knowledge to direct and go¬
vern the exercise of it ; I was zealous toward God,
as ye all are this day, and I persecuted this way unto
death. Acts 22. 3, 4. All this was enough to
have made a proud Jew confident, and was stock
sufficient to set up with for his justification. But,
II. The apostle tells us here how little account he
made of these, in comparison of his interest in Christ,
and his expectations from him ; “ But what things
were gain to me, those have I counted loss for Christ ;
(v. 7.) those things which I had counted gain while
I was a Pharisee, and which I had before reckoned
up, those I counted loss for Christ: I should have
reckoned myself an unspeakable loser, if, to adhere
to them, I had lost my interest in Jesus Christ.” He
counted them loss ; not only insufficient to enrich
him, but what would certainly impoverish and ruin
him, if he trusted to them, in opposition to Christ.
Observe, The apostle did not persuade them to do
any thing but what he himself did ; to quit any thing
but what he had emitted himself-; or venture on any
bottom but what he himself had ventured his im¬
mortal soul'upon.
Yea doubtless, and I count all things but loss, for
the excellency of the knowledge of Christ Jesus my
Lord , t>. 8. Here the apostle explains himself.
1. He tells us what it was that he was ambitiou-s
of and reached after ; it was the knowledge of Christ
Jesus his Lord ; a believing experimental acquaint¬
ance with Christ as Lord ; not a mere notional and
speculative, but a practical and efficacious, know
ledge of him. So knowledge is sometimes puf foi
j fa'th ; By his knowledge, or the knowledge of him,
shall my righteous Servant justify many, Isa. 53.
11. And it is the excellency of knowledge. There
is an abundant and transcendent excellency in the
doctrine of Christ, or the Christian religion, abovi
all the knowledge of nature, and improvements of
human wisdom ; for it is suited to the case of fallen
sinners, and furnishes them with all they need, and
all they can desire and hope for, with all saving wis¬
dom and saving grace.
2. He shews how he had quitted his privileges as
a Jew and a Pharisee ; Yea doubtless ; his expression
rises with a holy triumph and elevation, asxa ,«siw
yt x. There are five particles in the original ; But
! indeed even also do I count all things but loss. He
had spoken before of those things ; his Jewish privi¬
leges : here he speaks of all things ; all w orldly en¬
joyments and mere outward privileges whatsoever,
things of a like kind or any other kind, which could
stand in competition with Christ for the throne in
his heart, or pretend to merit and desert. There he
had said that he did count them but loss ; but it might
be asked, “Did he continue still in the same mind,
did he not repent his renouncing them ?” No, now
he speaks in the present tense ; Yea doubtless, I do
count them but loss. But it may be said, “ It is easy
to say so ; but what would he do when he came to
the trial ?” Why he tells us, that he had himself
practised according to this estimate of the case ; For
whom I have suffered the loss of all things. He had
quitted all his honours and advantages, as a Jew and
a Pharisee, and submitted to all the disgrace and
suffering which attended the profession and preach¬
ing of the gospel. When he embarked in the bot¬
tom of the Christian religion, he ventured all in it,
and suffered the loss of all for the privileges of a
Christian. Nay, he not only counted them loss, but
dung, o-H'jCctxa.— offals thrown to dogs ; they are net
only less valuable than Christ, but in the highest de¬
gree contemptible, when they come in competition
with him.
Note, The New Testament never speaks of sav¬
ing grace in any terms of diminution, but, on the
contrary, represents it as the fruits of the divine
Spirit, and the image of God in the soul of man ; as
divine nature, and the seed of God: and faith is
called precious faith ; and meekness is in the sight
of God of great price, 1 Pet. 3. 4. 2 Pet. 1. 1, 5cc.
9. And be found in him, not having mine
own righteousness, which is of the law, but
that which is through the faith of Christ, the
righteousness which is of God by faith : 1 0.
That I may know him, and the power of
his resurrection, and the fellowship of his
sufferings, being made conformable unto his
death; 11. If by any means 1 might attain
unto the resurrection of the dead. 12. Not
as though I had already attained, or were
already perfect: but I follow after, if that I
may apprehend that for which also 1 am
apprehended of Christ Jesus. 1 3. Brethren,
I count not myself to have apprehended:
but this one thing / do, forgetting those
things which are behind, and reaching forth
unto those things which are before, 1 4. I
press toward the mark, for the prize of the
high calling of God in Christ Jesus.
We have heard what the apostle renounced ; let
us now see what he laid hold on, and resolved to
I cleave to, and that was, I. Christ ; and, II. Heaven,
«8!
PHILTPPIANS, III.
Ke had his heart on these two great peculiarities « f
of the Christian religion.
I. The apostle had his heart upon Christ, as his
Righteousness. This is illustrated in several in¬
stances.
1. He desired to win Christ ; and an unspeakable
gainer lie would reckon himself, if he had but an in¬
terest in Christ and his righteousness, and if Christ
became his Lord and his Saviour. That I may win
him ; as the runner wins the prize, as the sailor
makes the port he is bound for. The expression in¬
timates that we have need to strive for him, and
reach after him ; and that all is little enough to win
him.
2. That he might be found in him, (r. 9.) as the
manslayer was found in the city of refuge, where he
was sate from the avenger of blood, Numb. 35. 25.
Or it alludes to a judicial appearance ; so we are to
be found of our Judge in peace, 2 Pet. 3. 14. We
are undone without a righteousness wherein to ap¬
pear before God, for we are guilty. There is a
righteousness provided for us in Jesus Christ, and it
is a complete and perfect righteousness. None can
have interest or benefit by it but those who come off
from confidence in themselves, and are brought
heartily to believe in him. “Not having my own
righteousness, which is of the law ; not thinking that
mv outward observances and good deeds are able to
atone for my bad ones ; or that by setting the one
over-against the other, I can come to balance ac¬
counts with God. No, the righteousness which I
depend upon, is that which is through the faith of
Christ ; not a legal, but evangelical righteousness.
The righteousness which is of God by faith, ordain¬
ed and appointed of God.” The Lord Jesus Christ
is the Lord our Righteousness, Isa. 45. 24. Had he
not been God, he could not have been our Righ¬
teousness ; the transcendent excellence of the divine
nature put such a value upon, and such a virtue into,
his sufferings, that they became sufficient to satisfy
for the sins of the world, and to bring in a righ¬
teousness which will be effectual to all who believe.
Faith is the ordained means of actual interest and
saving benefit in all the purchase of his blood. It is
by faith in his blood, Rom. 3. 25.
3. That he might know Christ; ( v . 10.) That
I may know him, and the flower of his resurrection,
and the fellowship of his sufferings. Faith is called
knowledge, Isa. 53. 11. Knowing him, here is be¬
lieving him : it is an experimental knowledge of the
fiower of his resurrection, and fellowship of his suf¬
fering, or feeling the transforming efficacy and vir¬
tue of them. Observe, The apostle was as ambitious
of being sanctified as he was of being justified. He
was as desirous to know the power of Christ’s death
and resurrection killing sin in him, and raising him up
to newness of life, as he was to receive the benefit of j
Christ’s death and resurrection in his justification.
4. That he might be conformable unto him ; and
that also is meant of his sanctification. We are then
made conformable to his death, when we die to sin,
as Christ died for sin ; when we are crucified with j
Christ, the flesh and affections of it mortified, and
the world is crucified to us, and we to the world, by
virtue of the cross of Christ. This is our conformi¬
ty to his death:
II. The apostle had his heart upon heaven, as
' his happiness ; If by any means I might attain to the
resurrection of the dead,v. 11. The happiness of
heaven is here called the resurrection of the dead,
because, though the souls of the faithful, when they
depart, are immediately with Christ, yet their hap¬
piness will not be complete till the general resurrec¬
tion of the dead afthe last day, when soul and body
shall be glorified together. 'Avdr*tric, sometimes
signifies the future state. This the apostle had his
eye upon ; this he would attain. There will be a
re.-urrection of the unjust, who shall arise to ana me
and everlasting contempt ; and our care must be, to
I escape that : but the joyful and glorious resurrec-
! tion of saints is called the resurrection, *it’ y —
! by eminence, because it is in virtue of Christ’s resur¬
rection, as their Head and First-fruits ; whereas the
wicked shall rise only by the power of Christ, as
their Judge. To the saints it will be indeed a resur¬
rection, a return to bliss and life and glory; while
the resurrection of the wicked is a rising from the
I grave, but a return to a second death. It is called the
I resurrection of the just, and the resurrection of life ;
(John 5. 29.) and they are counted worthy to obtain
that world, and the resurrection from the dead,
Luke 20. 35.
This joyful resurrection the apostle pressed to¬
ward. He was willing to do any thing, or suffer any
thing, that he might attain that resurrection. The
hope and prospect of it carried him with courage
and constancy through all the difficulties he met
with in his work. Observe, 1. He speaks as if
they were in danger of missing it, and coming short
of it. A holy fear of coming short, is an excellent
means of perseverance. Observe, 2. His care to be
found in Christ, was in older to his attaining the re¬
surrection of the dead. Paul himself did not hope
to attain it through his own merit and righteousness,
but through the merit and righteousness of Jesus
Christ. “ Let me be found in Christ, that I may
attain the resurrection of the dead ; be found a be¬
liever in him, and interested in him by faith. ”
He looks upon himself to be in a state of imper¬
fection and trial ; Not as though I had already at¬
tained, or were already pjerject, v. 12. Observe,
The best men in the world will readily own their
imperfection in the present state. We have not vet
attained, are not already perfect ; there is still much
wanting, in all our duties, and graces, and comforts.
If Paul had not attained to perfection, (who had
reached to so high a pitch oi holiness,) much less
have we. Again, Brethren, I count not myself to
have apprehended, ( v . 13.) s \oyi ; “1 make
this judgment of the case ; I thus reason with my¬
self.” Observe, They who think they have grace
enough, give proof that they have little enough, or
rather, that they have none at all ; because, wher¬
ever there is true grace, there is a desire of more
grace, and a pressing toward the perfection of
grace. Observe here,
(1.) What the apostle’s actings were, under this
conviction. Considering that he had not already at¬
tained, and had not apprehended, he pressed for¬
ward ; “/ follow after, (v. 12.) <fidnu — I pursue
with vigour, as one following after the game. 1 en¬
deavour to get more grace, and do more good ; and
never think I have done enough ; if that I may ap¬
prehend that for which also I am apprehended of
Christ Jesus.” Observe, [1.] From whence our
grace comes ; from our being apprehended of Christ
Jesus. It is not our laying hold of Christ first, but
his laying hold of ns, which is our happiness and
salvation. JVe love him, because he first loved us,
1 John 4. 19. Not our keeping hold of Christ, but
his keeping hold of us, is our safety. We are kept
by his mighty power through faith unto salvation,
1 Pet. 1. 5. Observe, [2.] What the happiness of
heaven is : it is to apprehend that for which we are
apprehended of Christ. When Christ laid hold of
us, it was to bring us to heaven ; and to apprehend
that for which he apprehended us, is to attain the
perfection of our bliss.
He adds further ; (?>. 13.) This one thing I do ;
this was his great care and concern : forgetting
those things which are behind, and reaching forth to
those things which are before. There is a sinful
forgetting of past sins and past mercies, which ought
to be remombered for the exercise of constant re-
5S2
PHILIPPIANS, m.
pentance and thankfulness to God. But he forgot
the things which are behind, so as not to lie content
with present measures of grace : he was still for
having more and more. So he reached forth, intx-
mvi/utiiit — stretched himself forward, bearing toward
his point : expressions of a vehement concern.
(2.) The apostle’s aim in these actings; I firess
toward the mark, for the prize of the high calling of
God in Christ Jesus, v. 14. He / iressed toward the
mark. As he who runs a race, never takes up short
of the end, but is still making forward as fast as he
can ; so they who have heaven in their eye, must
still be pressing forward to it in hoh desires and
hopes, and constant endeavours and preparations.
The fitter we grow for heaven, the faster we must
press towards it. Heaven is called here the mark,
because it is that which every good Christian has in
his eye ; as the archer has his eye fixed upon the
mark he designs to hit. For the prize of the high
calling. Observe, A Christian’s calling is a high
calling : it is from heaven, as its original ; and it is
to heaven in its tendency. Heaven is the prize of
the high calling ; to cv — the prize we fight
for, and run for, and wrestle for ; what we aim at in
all we do, and what will reward all our pains. It
is of great use in the Christian course, to keep our
eye upon heaven. This is proper to give us mea¬
sures in all our service, and to quicken us every step
we take ; and it is of God, from him we are to ex¬
pect it. Eternal life is the gift of God ; (Rom. 6.
23. ) but it is in Christ Jesus, through his hand it must
come to us, as it is procured for us by him. There
is no getting to heaven as our home but by Christ as
our Way.
1 5. Let us therefore, as many as are
pt i feet, be thus minded : and if in anything;
ye be otherwise minded, God shall reveal
even this unto you. 16. Nevertheless,
whereto we have already attained, let us
walk by the same rule, let us mind the
same thing.
The apostle, having proposed himself as an exam¬
ple, urges the Philippians to follow it. Let the
same mind be in us which was in blessed Paul. We
see here, how he was minded ; let us be like-mind¬
ed, and set our hearts upon Christ and heaven, as he
did.
1. He shews that this was the thing wherein all
good Christians were agreed ; to make Christ all in
all, and set their hearts upon another world. This
is that whereto we have ah attained. However good
Christians may differ in their sentiments about other
things, this is what they are agreed in, that Christ
is a Christian’s all : that to win Christ, and to be
found in him, is our happiness both here and here¬
after. And therefore let us walk by the same rule,
and mind the same thing. Having made Christ our
all to us, to us to live must be Christ. Let us agree
to firess toward the mark, and make heaven our end.
2. That this is a good reason why Christians who
differ in lesser matters, should yet bear with one
another, because they are agreed in the main mat¬
ter ; “ If in any thing ye be otherwise minded; if
ye differ from one another, and are not of the same
judgment as to meats and days, and other matters
of the Jewish law ; yet ye must not judge one an¬
other, while ye all meet now in Christ as your Cen¬
tre, 'and hope to meet shortly in heaven as your
home. As for other matters of difference, lay no
great stress upon them, God shall reveal even this
unto you. Whatever it is wherein ye differ, ye
must wait till God give you a better understanding,
w hich he will do in his due time. In the mean time,
is far as ye have attained, ye must go together in
the ways of God, join together in all the great things
in which \ e are agreed, and wait for further light in
the lesser things wherein ye differ. ”
17. Brethren, be followers together of
me, and mark them which walk so as ye
have us for an ensample. 18. (For many
walk, of whom 1 have told you often, and
now tell you even weeping, that they are the
enemies of the cross of Christ : 1 9. W hose
end is destruction, whose God is their belly ;
and whose glory is in their shame, who mind
earthly things.) 20. For our conversation
is in heaven ; Ifom whence also we look for
the Saviour, the Lord Jesus Christ: 21.
Who shall change our vile body, that it may
be fashioned like unto his glorious body,
according to the working whereby he is
able even to subdue all things unto himself.
He closes the chapter with warnings and exhorta¬
tions.
I. He warns them against following the examples
of seducers and evil teachers ; (y. 18, 19.) Many
walk, of whom I have told you often, and now tell
you weeping, that they are the enemies of the cross
of Christ. Observe, 'There are many called by
Christ’s name, who yet are enemies to Christ’s
cross, and the design and intention. of it. Their
walk is a surer evidence what they are than their
profession. By their fruits ye shall know them.
Matt. 7. 20. The apostle warns people against
such : 1. Very frequently ; J have told you often.
We so little heed the warnings given us, that we
have need to have them repeated. To write the
same things is safe, v. 1. 2. Feelingly and affec¬
tionately ; I now tell you weeping. Paul was upon
proper occasions a weeping preacher, as Jeremiah
was a weeping prophet. Observe, An old sermon
may be preached with new affections ; what we say
often we may say again, if we say it affectionately,
and are ourselves under the power of it. He gives us
the characters of those who were the enemies of the
cross of Christ.
(1.) Whose God is their belly ; they mind nothii g
but their sensual appetites. A wretched idol it is,
and a scandal for any, but especially for Christians,
to sacrifice the favour of God, the peace of their
conscience, and their eternal happiness, to it.
Gluttons and drunkards make a god of their belly, •
and all their care is to please it, and make provision
for it. The same observance which good people
give to God, epicures give to their appetites. Of
such he says, They serve not the Lord Jesus Christ,
but their own bellies, Rom. 16. 18.
(2.) They glory in their shame ; they not only
sinned, but boasted of it, and gloried in that which
they ought to be ashamed of. Sin is the sinner’s
shame, especially when it is gloried in. The)
value themselves for what is their blemish and re¬
proach.
(3.) They mind earthly things. Christ came by
his cross to crucify the world to us, and us to the
world ; ahd they who mind earthly things, act di¬
rectly contrary to the cross of Christ, and this great
design of it. They relish earthly things, and have
no relish of the things which are spiritual and hea¬
venly ; they set their hearts and affections on earthly
things; they love them, and even dote upon them,
and have a confidence and complacency in them.
He gives them this character, to shew how absurd
it would be for Christians to follow the example of
such, or be led away by them. To deter us all from
it, he reads their doom :
583
PHILIPPI NS, TV
(4.) "Whose, end is destruction. Their w:iv seems
pleasant, but deatli and hell are at the end of it.
What fruit had ye then in those things where f ye
are now ashamed ? For the end of those things is
death, Rom. 6. 21. It is dangerous following them,
though it is going down the stream ; for if we choose
their way, we have reason to fear their end. Per¬
haps he alludes to the total destruction of th Jewish
nation.
11. He proposes himself and his brethren for an
example, in opposition to these evil examples ; Bre¬
thren, be followers together of me, and mark them
who walk so, as ye have us for an examfile, v. 17.
M irk them out for your pattern. He explains him¬
self, (v. 20.) by their regard to Christ and heaven :
for our conversation is in heaven. Observe, Good
Cnristians, even while they are here on earth, have
t ieir conversation in heaven. Their citizenshifi is
there, sr&yfotu/u*. : that is, we stand related to that
world, and are citizens of the New Jerusalem. This
world is not our home, but that is. There our great¬
est privileges and concerns lie. And because our
citizenship is there, our conversation is there; being
related to that world, we keep up a correspondence
with it. The life of a Christian is in heaven, where
his head is, and his home is, and where he hopes to
be shortly : lie sets his affections upon things above ;
and where his heart is, there will his conversation
The apostle had pressed them to follow him, and
other ministers of Christ ; “ Why,” might they say,
“ you are a company of poor, despised, persecuted
people ; who make no figure, and pretend to no ad¬
vantages in the world ; who will follow you ?”
“Nay,” says he, “but our conversation is in hea¬
ven. We have a near relation, and a great preten¬
sion, to the other world ; and are not so mean and
despicable as we are represented. ” It is good hav¬
ing fellowship with those who have fellowship with
Christ, and conversation with those whose conver¬
sation is in heaven.
1. Because we look for the Saviour from thence ;
{y. 20. ) From whence also we look for the Saviour,
the Lord Jesus Christ. He is not here, he is as¬
cended, he is entered within the veil for us ; and we
expect his second coming from thence, to gather in
all the citizens of that New Jerusalem to himself.
2. Because at the second coming of Christ we
expect to be happy and glorified there. There is
good reason to have our conversation in heaven, not
only because Christ is now there, but because we
hope to be there shortly ; Who shall change our vile
bodies, that they may be fashioned like unto his glo¬
rious body, v. 21. There is a glory reserved for the
bodies of the saints, which they will be instated in
at the resurrection. The body is now at the best a
vile body, to rZyx riic rxirtirZnat i/uZv — the body of
our humiliation; it has its rise and original from the
earth, it is supported out of the earth, and is subject
to m any diseases, and to death at last. Besides, it
is often the occasion and instrument of much sin,
which is called the body of this death, Rom. 7. 24.
Or it may be understood of its vileness when it lies
in the grave ; at the resurrection, it will be found a
vile body, resolved into rottenness and dust ; the
dust will return to the earth as it was, Keel. 12. 7.
But it will be made a glorious body ; and not only
raised again to life, but raised to great advantage.
Observe, (1.) The sam/ile of this change, and that
is, the glorious body of Christ ; when he was trans¬
figured upon the mount, his face did shine as the sun,
and his raiment was white as the light, Matt. 17. 2.
He went to heaven, clothed with a body, that he
might take possession of the inheritance in our na¬
ture, and be not only the First-born from the dead,
but the First-born of the children of the resurrection.
We shall be conformed to the image of his Son, that
he might be the First-born among many brethren,
Horn. 8. 29. Observe, (2.) The power bv which
this change will be wrought : according to the work¬
ing whereby he is able even to subdue all things unto
himself There is an efficacy of power, an exceed¬
ing greatness of flower, and the working of mighty
power, Eph. 1. 19. It is matter of comfort to us
that he can subdue all things to himself, and sooner
or later will bring over all into his interest. And
the resurrection will be wrought by this power. I
will raise him ufi at the last day, John 6. 44. Let this
confirm our faith of the resurrection, that we not
only have the scriptures, which assure us it shall
be, but we know the power of God, which can effect
it, Matt. 22. 29. As Christ’s resurrection was a
glorious instance of the divine power, and therefore
he is declared to be the So?i of God with power, by
the resurrection from the dead ; (Rom. 1. 4.) so will
our resurrection be : and his resurrection is a stand¬
ing evidence, as well as pattern, of our’s. And
then all the enemies of the Redeemer’s kingdom
will be completely conquered. Not only he who had
the power of death, that is, the Devil, (Heb. 2. 14.) but
the last enemy shall be destroyed, that is, death, 1 Cor.
15. 26. Death will be swallowed up in victory, v. 54.
CHAP. IV.
Exhortations to several Christian duties, as steadfastness,
unanimity, joy, &c. v. I . . 9. The apostle’s greatful ac¬
knowledgments of the Philippians’ kindness to him, with
expressions of his own content, and desire of their good,
v. 10. .20. He concludes the epistle with praise, saluta¬
tions, and blessing, v. 21 . . 23.
1. ^ | THEREFORE, my brethren dearly
JL beloved and longed for, my joy and
crown, so stand fast in the Lord, my dearly
beloved. 2. I beseech Euodias, and be¬
seech Syntyche, that they be of the same
mind in the Lord. 3. And I entreat thee
also, true yoke-fellow, help those women
which laboured with me in the gospel, with
Clement also, and with other my fellow-
labourers, whose names are in the book of
life. 4. Rejoice in the Lord alway : and
again I say, Rejoice. 5. Let your moder¬
ation be known unto all men. The Lord
is at hand. 6. Be ye careful for nothing ;
but in every thing by prayer and supplica¬
tion, with thanksgiving, let your requests
be made known unto God. 7. And the
peace of God, which passeth all under¬
standing, shall keep your hearts and minds
through Christ Jesus. 8. Finally, breth¬
ren, whatsoever things are true, whatsoever
things are honest, whatsoever things are
just, whatsoever things are pure, whatso¬
ever things are lovely, whatsoever things
are of good report ; if there he any virtue,
and if there he any praise, think on these
things. 9. Those things which ye have
both learned, and received, and heard and
seen in me, do : and the God of peace shall
be with you.
The apostle begins the chapter with exhortations
to divers Christian duties.
I. To steadfastness in our Chris' ian profession,
v. 1. If is inferred from the close of the foregoing
chapter ; Therefore stand fast, See. Seeing our con¬
versation is in heaven, and we look for the Saviour
581
x PHILIPPI ANS, TV.
to come from thence, and fetch us thither : therefore II
let us stand fast. Note, The believing hope and |
prospect of eternal life should engage us to be
steadv, even, and constant, in our Christian course.
Observe here,
1. The compellations are very endearing; My
brethren, dearly beloved, and longed for, my joy and
crown; and again, My dearly beloved. Thus he
expresses the pleasure he took in them, the kind¬
ness he had for them, to convey his exhortations to
them with so much the greater advantage. He
looked upon them as his brethren, though he was a
great apostle. All we are brethren. There is dif¬
ference of gifts, graces, and attainments, yet, being
renewed by the same Spirit, after the same image,
we are brethren ; as the children of the same pa¬
rents, though of different ages, statures, and com¬
plexions. Being brethren, (1.) He loved them, and
loved them dearly; Dearly beloved; and again,
My dearly beloved. Warm affections become
ministers and Christians toward one another. Bro
therly love must always go along with tine brotherly
relation. (2.) He loved them, and longed for them ;
longed to see them, and hear from them ; longed for
their welfare, and was earnestiv desirous of it ; I
long after you all in the bowels of Jesus Christ, ch.
1. 3. (3.) He loved them, and rejoiced in them.
They were his joy ; he had no greater joy than to
hear of their spiritual health and prosperity. I re¬
joiced greatly that I found of thy children walking in
the truth, 2 John 4. 3 John 4. (4.) He loved them,
and gloried in them : they were his crown as well as
his joy. Never was proud ambitious man more
pleased with the ensigns of honour than Paul was
with the evidences of the sincerity of their faith and
obedience. All this is to prepare his way to greater
regard.
2. The exhortation itself ; So stand fast in the
Lord. Being in Christ, they must stand fast in
him, even and steady in their walk with him, and
close and constant unto the end. Or, To stand fast
in the Lord, is to stand fast in his strength, and by
his grace ; not trusting in ourselves, and disclaiming
any sufficiency of our own ; we must be strong in the
Lord, and in the jiower of his might, Eph. 6. 10.
“ So stand fast, so as you have done hitherto, stand
fast unto the end, so as you are my beloved, and my
joy and crown ; so stand fast, as those in whose wel¬
fare and perseverance I am so nearly interested and
concerned. ”
II. He exhorts them to unanimity and mutual as¬
sistance ; ( v . 2, 30 I beseech Euodias and Syntyche,
that they be of the same mind in the Lord. This is
directed to some particular persons. Sometimes
there is need of applying the general precepts of the
gospel to particular persons and cases. Euodias
and Syntyche, it seems, were at variance, either one
with the other, or with the church ; either upon a
civil account, it mav be they were engaged in a law¬
suit ; or upon a religious account, it may be thev
were of different opinions and sentiments. “Pray,”
says he, “ desire them from me to be of the same
mind in the Lord; to keep the peace, and live in
love ; to be of the same mind one with another, not
thwarting and contradicting ; and that they be of the
same mind with the rest of the church, not acting
in opposition to them.”
Then he exhorts to mutual assistance ; (t>. 3.) and
that he directs to narticiilar persons ; I entreat thee
also, true yokefellow. Who this person was, whom
he calls true yoke- fellow, is uncertain. Some think
Efiafihroditus, .who is supposed to be one of the
pastors of the church of the Philippians. Others
think it was some eminent good woman, perhaps
Paul’s wife, because he exhorts his yoke-fellow to
hel/i the women which laboured with him. Who¬
ever was the yoke-fellow with the apostle, must be
a yoke-fellow too with his friends. It seems, thett
were women who laboured with Paul in the gospel ,
not in the public ministry ; (for the apostle expressly
forbids that, (1 Tim. 2. 12.) I suffer not a woman
to teach ;) but by entertaining the ministers, visiting
the sick, instructing the ignorant, convincing the
erroneous. Thus women may be helpful to minis¬
ters in the work of the gospel. Now, says the
apostle, do thou help. them. They who help others,
should be helped themselves, when there is occa¬
sion. “ Help them, join with them, strengthen their
hands, encourage them in their difficulties.”
With Clement also, and other my fellow-labourers.
Paul had a kindness for all his fellow-labourers ;
and as he had found the benefit of their assistance,
he concluded how comfortable it would be to them
to have the assistance of others. Of his fellow-la¬
bourers he says. Whose names are in the book of life;
either they were chosen of God from all eternity j or
registered and enrolled in the corporation and so¬
ciety to which the privilege of eternal life belongs,
alluding to the custom among the Jews and Gen¬
tiles, of registering the inhabitants or the freemen
of a city. So we read of their names being written
in heaven, (Luke 10. 20.) not blotting his name out
of the book of life, (Rev. 3. 5.) ando {them who' arc
written in the Lamb' k book of life. Rev. 21. 27. Ob¬
serve, There is a book of life ; there are names in
that book, and not characters and conditions only.
We cannot search into that book, or know whose
names are written there ; lint we mav, in a judg¬
ment of charity, conclude that they who labour in
the gospel, and are faithful to the interest of Christ
and souls, have their names in the book of life.
III. He exhorts to holy joy and delight in God ;
Rejoice in the Lord alway: and again Isay, Rejoice,
v. 4. All our joy must terminate in God, and our
thoughts of God must be delightful thoughts. De¬
light thyself in the Lord ; (Ps. 37. 4.) in the multi¬
tude of our thoughts within us, (grievous and af¬
flicting thoughts,) his comforts delight our souls,
(Ps. 94. 19.) and our meditation of him is sweet, Ps.
104. 34. Observe, It is our duty and privilege to
rejoice in God, and to rejoice in him always; at all
times, in all conditions ; even when we suffer for
him, or are afflicted by him. We must not think
the worse of him or of his ways, for the hardships
we meet with in his service. There is enough in
God to furnish us with matter of joy in the worst
circumstance on earth. He had said it before, (ch.
3. 1.) Finally, my brethren, rejoice in the Lord.
Here he says it again, Rejoice in the Lord alway ;
and again I say, Rejoice. Joy in God is a duty of
great consequence in the Christian life ; and Chris¬
tians need to be again and again called todt. If good
men have not a continual feast, it is their own fault.
IV. We are here exhorted to candour and gentle¬
ness, and good temper towards our brethren ; “ Let
your moderation be known to all men, v. 5. In
things indifferent do not run into extremes ; avoid
bigotry and animosity; judge charitably concerning
one another.” The word to br<s/jt« signifies a good
disposition towards other men ; and this moderation
is explained, Rom. 14. Some understand it of pa¬
tient bearing afflictions, or sober enjoyment of
worldly good ; and so it well agrees with the follow¬
ing verse. The reason is, The Lord is at hand. The
consideration of our Master’s approach, and our
final account, should keep us from smiting our fel¬
low-servants, support us under present sufferings,
and moderate our affections to outward good. “ He
will take vengeance on your enemies, and reward
your patience.”
V. Here is a caution against disquieting perlex-
ing care ; (v. 6. ) Be careful for nothing — u*Sh
vut3 : the same expression with that Matt. 6. 25.
Take no thought for yox-r ijfe • that is, anxious cart
PHILIPP1ANS, IV.
585
and distracting thought in the wants and difficulties
of life. Observe, It is the duty and interest of
Christians to live without care. There is a care of
diligence which is our duty, and consists in a wise
forecast and .due concern ; but there is a care of dif¬
fidence and distrust, which is our sin and folly, and
which only perplexes and distracts the mind. “ Be
careful for nothing, so as by your care to distrust
God, and unfit yourselves for his service.”
VI. As a sovereign antidote against perplexing
tare, he recommends to us constant prayer; In
every thing by prayer and supplication , with thanks¬
giving, let your requests be made known to God.
Observe, 1. We must not only keep up stated
times for prayer, but we must pray upon every par¬
ticular emergence. In every thing by Jirayer.
When any thing burthens our spirits, we must ease
• our minds by prayer ; when our affairs are perplex¬
ed or distressed, we must seek direction and support.
2. We must join thanksgiving with our prayers and
supplications: we must not only seek supplies of
good, but own receipts of mercy. Grateful acknow¬
ledgments of what we have, argue a right disposi¬
tion of mind, and are prevailing motives for further
blessings. 3. Prayer is offering uji our desires to
God, or making them known to him ; Let your re¬
quest be made known to God. Not that God needs
to be told either our wants or desires ; for he knows
them better than we can tell him : but he will know
them from us, and have us shew our regards and
concern, express our value of the mercy, and sense
of our dependence on him. 4. The effect of this
will be the fieace of God kee/iing our hearts, v. 7. .
The fieace of God, that is, the comfortable sense of j
our reconciliation to God, and interest in his favour,
and the hope of the heavenly blessedness, and en- j
joyment of God hereafter, which fiasseth all under- j
B'anding, is a greater good than can be sufficiently
valued or duly expressed. It has not entered into
the heart of man, 1 Cor. 2. 9. This peace will keefi
our hearts and minds through Jesus Christ ; it will
keep them from sinning under our troubles, and
from sinking under them ; keep them calm and
sedate, without discomposure of passion, and with
inward satisfaction. Thou shall keep him in perfect
fieace, whose mind is stayed on thee, Isa. 26. 3.
VII. We are exhorted to get and keep a good
name ; a name for good things with God and good
men; Whatsoever things are true and honest ; (v. 8.)
a regard to truth in our words and engagements,
and to decency and becomingness in our behaviour,
suitable to our circumstances and condition of life.
Wh atsoever things are just and pure; agreeable
to the rules of justice and righteousness in our
dealings with men ; and without the impurity or
mixture of sin. Whatsoever things are lovely and
of good report, that is, amiable; that will render
us beloved, and make us well spoken of, as well as
well thought of, by others. If there is any vir¬
tue, if there is any praise ; any thing really virtuous
in any kind, and worthy of commendation. Ob¬
serve, 1. The apostle would have the Christians
learn any thing which was good of their heathen
neighbours ; “ If there be any virtue, think of these
things: imitate them in what is truly excellent
among them ; and let not them outdo you in any in¬
stance of goodness.” We should uot be ashamed
to learn any good thing of bad men, or those who
have not our advantages. 2. Virtue has its praise,
and will have. We should walk in all the ways of
virtue, and abide therein; and then, whether our
praise be of men or no, it will be of God, Rom. 2. 29.
In these things he proposes himself to them for an
example; [y. 9.) Those things which ye have learn¬
ed, and received, and heard and seen in me, do. Ob¬
serve, Paul’s doctrine and life were of a piece. What
thev saw in him, was the same thing with what thev
Vol. VI. — 4 F,
heard from him. He could propose himself as well
as his doctrine to their imitation. It gives a great
force to what we say to others, when we can appeal
to what they have seen in us. And this is the way
to have the God of fieace with us — to keep close to
our duty to him. I he Lord is with us while we are
with him.
10. But I rejoiced in the Lord greatly,
that now at the last your care of me hath
nourished again ; wherein ye were also care¬
ful, but ye lacked opportunity. 11. Not
that I speak in respect of want : for 1 have
learned, in whatsoever state I am, there-
rcith to be content. 12. 1 know both how
to be abased, and I know how to abound :
every where, and in all things, I am in¬
structed both to be full and to be hungry,
both to abound and to suffer need. 1 3. I can
do all things through Christ who strength-
eneth me. 14. Notwithstanding ye have
well done, that ye did communicate with
my affliction. 15. Now', ye Philippians,
know also, that in the beginning of the gos¬
pel, when I departed from Macedonia, no
church communicated with me as concern¬
ing giving and receiving, but ye only. 16.
For even in Thessalonica ye sent once and
again unto my necessity. 17. Not because
1 desire a gift : but I desire fruit that may
abound to your account. 1 8. But I have
all, and abound : I am full, having received
ol Epaphroditus the things which were sent
from you, an odour of a sweet smell, a sa
crifice acceptable, well-pleasing to God
19. But my God shall supply all yourneei
according to his riches in glory by Christ
Jesus.
In these verses we have the thankful grateful ac
knowledgment which the apostle makes of the
kindness of the Philippians in sending him a presen’
for his support, now that he was aprisoner&i. Rome
And here,
I. He takes occasion from thence to acknowledge
their former kindnesses to him, and to make men-
! tion of them, v. 15, 16. Paul had a grateful spirit:
for though what his friends did for him was nothing
in comparison of what he deserved from them, and
the obligations he had laid upon them ; yet he speaks
of their kindness as if it had been a piece of generous
; charity, when it was really far short of a just debt.
If they had each of them contributed half their es¬
tates to him, they had not given him too much, since
they owed to him even their own souls ; and yet,
when they sent a small present to him, how kiiidlv
does he take it, how thankfully does he mention it,
even in this epistle which was to be left upon re^
cord, and read in the churches, through all ages ; srr
that wherever this epistle shall be read, there shall
this which they did to Paul be told for a memorial
of them. Surely never was present so well repaid.
He reminds them, that in the beginning of the
gospel no church communicated with him as to giv¬
ing and recewing, but they only, v. 15. They not
only maintained him comfortably while he was with
them, but wher he departed from Macedonia they
sent tokens of their kindness after him ; and this,
when no other church did so besides. None besides
sent after him of their carnal things , in considera-
586
PHILIPPI A NS, IV.
tion of what they had reaped of his spiritual things.
In works of charity, we are ready to ask, “ What
do other people do ?” But the church of the Phil ip-
pians never considered that. It redounded so much
the more to their honour, that they were the only
church who were thus just and generous. Even in
Thessalonica (after he was departed from Macedo¬
nia) ye sent once and again to my necessity, v. 16.
Observe, 1. It was but little which they sent; they
sent only to his necessity ; just such things as he had
need of ; perhaps it was according to their ability,
and he did not desire superfluities or dainties. 2. It
is an excellent thing to see those to whom God has
abounded in the gifts of his grace, abounding in
grateful returns to his people and ministers, accord¬
ing to their own ability, and their necessity ; Ye sent
once and again. Many people make it an excuse
for their charity, that they have given once ; why
should the charge come upon them again ? But the
Philippians sent once and again ; they often relieved
and refreshed him in his necessities. He makes this
mention of their former kindness, not only in his own
gratitude, but for their encouragement.
II. He excuses their neglect of late. It seems,
for some time they had not sent to inquire after him,
or sent him any present ; but now at the last their
care of him flourished again, ( v . 10.) like a tree in
the spring, which seemed all the winter to be qujte
dead. Now, in conformity to the example of his
great Master, instead of upbraiding them for their
neglect, he makes an excuse for them ; Wherein ye
were also careful, but ye lacked opportunity. How
could they lack opportunity, if they had been re¬
solved upon it ? They might have sent a messenger
on purpose. But the apostle is willing to suppose,
in favour of them, that they would have done it if a
fair opportunity had offered. How contrary is this
to the conduct of many to their friends, by whom
neglects which really are excusable, are resented
very heinously ; when Paul excused that which he
had reason enough to resent.
III. He commends their present liberality ; Not¬
withstanding, ye have well done, that ye did commu¬
nicate with my affliction, v. 14. It is a good work to
succour and help a good minister in trouble. Here
see what is the nature of true Christian sympathy ;
not only to be concerned for our friends in their trou¬
bles, but to do what we can to help them. They com¬
municated with him in his affliction, in relieving him
under it. He who savs. Be ye warmed, be ye filled,
and giveth not those things they have need of; what
doth it profit? Jam. 2. 16.
He rejoiced greatly in it, (v. 10.) because it was
an evidence of their affection to him, and the success
of his ministry among them. When the fruit of
their charity abounded toward the apostle, it ap¬
peared that the fruit of his ministry abounded among
them.
IV. He takes care to obviate the ill use some
might make of his taking so much notice of what was
sent him. It did not proceed either from discontent
and distrust, ( [v . 11.) or from covetousness, and love
of the world, v. 12.
1. It did not come from discontent, or distrust of
Providence ; Not that I sfieak in respect of want :
(v. 11.) not in respect of any want he felt, or of any
want he feared. As to the former, he was content
with the little he had, and that satisfied him ; as to
the latter, he depended upon the providence of God
to provide for him from day to day, and that satis-'
ficd him. So that he did not speak in respect of
want any wav ; for I have learned, in whatsoever
state I am, therewith to be content. We have here
an account of Paul’s learning, not that which he got
at the feet of Gamaliel, but that which he got at the
feet of Christ. He nad learnt to be content ; and
that was a lesson he had as much need to learn as
most men, considering the hardships and sufferings
with which he was exercised. He was in bonds and
imprisonments, and necessities, often ; but in all he
had learnt to be content, to bring his mind to his
condition, and make the best of it.
I know both how to be abased, and I know how to
abound, v. 12. This is a special act of grace, to ac¬
commodate ourselves to every condition of life, and
carry an equal temper of mind through all the va¬
rieties of our state. (1.) To accommodate ourselves
to an afflicted condition ; to know how to be abased,
how to be hungry, how to suffer want, so as not to
be overcome by the temptations of it, either to lose
our comfort in God, or distrust his providence, or to
take any indirect course for our own supply. (2.) To
a prosperous condition ; to know how to abound,
how to be full, so as not to be proud, or secure, or
luxurious. And this is as hard a lesson as the other ;
for the temptations of fulness and prosperity are not
less than those of affliction and want. But how must
we learn it ? I can do all things through Christ who
strengthens me, v. 13. We have need of strength
from Christ, to enable us to perform not only those
duties which are purely Christian, but even those
which are the fruit of moral virtue. We need his
strength to teach us to be content in every condition.
The apostle had seemed to boast of himself, and of
his own strength ; I know how to be abased ; (t/. 12. )
but here he transfers all the praise to Christ. “What
do I talk of knowing how to be abased, and how to
abound? It is only through Christ who strengthens
me, that I can do it, not in my own strength.” So
we are required to be strong in the Lord, and in the
power of his might, (Eph. 6. 10.) and to be strong
in the grace which is in Christ Jesus ; (2 Tim. 2. 1.)
and we are strengthened with might by his Spirit in
the inner man, Eph. 3. 16. The word in the original
is a participle of the present tense, h hSuvn/u.w'ri
/ut Xpis-y, and denotes a present and continued act ;
“ Through Christ, who is strengthening me, and
does continually strengthen me ; it is by his constant
and renewed strength I am enabled to act in every
thing ; I wholly depend upon him for all my spiri¬
tual power.”
2. It did not come from covetousness, or an affec¬
tion to worldly wealth ; Not because I desire a gift ;
(v. 17.) that is, “I welcome your kindness, not be¬
cause it adds to my enjoyments, but because it adds
to your account.” He desired it not so much for his
own sake, but their’s ; “ I desire fruit that may
abound to your account, that you may be enabled to
make such a good use of your worldly possessions,
that you may give an account of them with joy. It
is not with any design to draw more from you, but
to encourage you to such an exercise of beneficence
as will meet with a glorious reward hereafter. For
mv part,” says he, “ I have all, and abound, v. 18.
What can a man desire more than enough ? I do not
desire a gift for the gift’s sake, for I have all, and
abound .” They sent him a small token, and he de¬
sired no more ; he was not solicitous for a present
superfluity, or a future supply ; lam full, having
received from Epaphroditus the things which were
sent from you. Note, A good man will soon have
enough of this world ; not only of living in it, but of
receiving from it. A covetous worldling, if he has
ever so much, would still have more ; but a heavenly
Christian, though he has little, has enough.
V. The apostle assures them, that God did accept,
and would recompense, their kindness to him.
1. He did accept it; It is an odour of a sweet
smell ; a sacrifice acceptable, well-pleasing to God.
Not a sacrifice of atonement, for none makes atone¬
ment for sin but Christ ; but a sacrifice of acknow¬
ledgment, and well-pleasing to God. It was more
acceptable to God as it was the fruit of their grace,
than it was to Paul as it was the supply of his want
COLOSSI AN S, 1.
587
With such sacrifices God is well-pleased, Heb. 13.
16.
2. He would recompense it ; But my God shall
supply all your wants according to his riches in
glory by Christ Jesus, v. 19. He does as it were
draw a bill upon the exchequer in heaven, and leaves
it to God to make them amends for the kindness
they had shewed him. “ He shall do it, not only as
your God, but as my God, who takes what is done
to me as done to himself. You supplied my needs,
according to your poverty ; and he shall supply
your’s, according to his riches.” But still it is by
Christ Jesus : through him we have grace to do that
which is good, and through him we must expect the
reward of it. Not of debt, but of grace ; for the
more we do for God, the more we are indebted to
him, because we receive the more from him.
20. Now unto God and our Father be
glory for ever and ever. Amen. 21. Salute
every saint in Christ Jesus. The brethren
which are with me greet you. 22. All the
saints salute you, chiefly they that are of
Ctesar’s household. 23. The grace of our
Lord Jesus Christ be with you all. Amen.
The apostle concludes the epistle in these verses :
1. With praises to God ; JVow unto God and our
Father be glory for ever and ever. Amen, v. 20.
Observe, (1.) God is to be considered by us as our
Father ; JVow unto God and our Father. It is a
giv.it condescension and favour in God, to own the
relation of Father to sinners, and allow us to say to
him, Our Father ; and it is a title peculiar to the
gospel-dispensation. It is also a great privilege and
encouragement to us, to consider him as our Father ;
] as one so nearly related, and who bears so tender an
affection towards us. We should look upon God,
under all our weakness and fears, not as a tyrant or
an enemy, but as a Father, who is disposed to pitv
us and help us. (2.) We must ascribe glory to God
as a Father: the glory of his own excellence, and
of all his mercy unto us. We must thankfully own
the receipt of all from him, and give the praise of
all to him. And our praise must be constant and
perpetual ; it must be glory for ever and ever.
2. With salutations to his friends at Philippi ;
“Salute every saint in Christ Jesus, (y. 21.) give
my hearty love to all the Christians in your parts.”
He desires remembrances not only to’ the bishops
and deacons, and the church in general, but to every
particular saint. Paul had a kind affection to all
i good Christians.
3. He sends salutations from those who were at
Rome ; “ The brethren who are with me, salute
you; the ministers, and all the saints here, send
their affectionate remembrances to you. Chiefly
they who are of C dear’s household ; the Christian
converts who belonged to the emperor’s court.”
Observe, (1.) There were saints in Caesar’s house¬
hold. Though Paul was imprisoned at Rome, for
preaching the gospel, by the emperor’s command ;
vet there were some Christians in his own family.
The gospel early obtained among some of the rich
and great. Perhaps the apostle fared the better, and
received some favour, by means of his friends at
court. (2.) Chiefly they, &c. Observe, They, being
bred at court, were more complaisant than the rest.
See what an ornament to religion sanctified civility
is.
4. The apostolical benediction, as usual ; “ The
grace of our Lord Jesus Christ be with you all.
Amen. The free favour and good-will of Christ be
your portion and happiness. ”
AN
EXPOSITION,
WITH
PRACTICAL OBSERVATIONS,
, OF THE
EPISTLE OF ST. PAUL TO THE COLOSSIANS.
Completed by Dr. JV. Harris.
COLOSSE was a considerable city of Phrygia, and, probably, not far from Laodicea and Hierapolis; we
find these three mentioned together, ch. 4. 13. It is now buried in ruins, and the memory of it chiefly
preserved in this epistle. The design of the epistle is to warn them of the danger of the Jewish zealots,
who pressed the necessity of observing the ceremonial law ; and to fortify them against the mixture of the
Gentile philosophy with their Christian principles. He professes a great satisfaction in their steadfast¬
ness and constancy, and encourages them to perseierance. It was written dbout the same time with the
epistle to the Ephesians and Philippians, Anno Domini 62. and in the same place, while he was now
prisoner at Rome. He was not idle in his confinement, and the word of God was not bound.
This epistle, like that to the Romans, was written to those whom he had never seen, or had any personal
acquaintance with. The church planted at Colosse was not by Paul’s ministry, but by the ministry oi
588 COLOSSI ANS, I.
Epaphras or Epaphroditus, an evangelist, one whom he delegated to preach the gospel among the Gen¬
tiles ; and yet, . .
I There was a flourishing church at Colos 
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